BS2625 

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PRINCETON,  N.  J. 
_  jDiyjsion 

.Vo.   Case, 

No.  Shelf, 


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V.  1-^'    '^       N  f: 


NOTES 


EXPLANATORY    AND    PRACTICAL, 


ON   THE 


ACTS  OF  THE  APOSTLES. 


DESIGNED   FOR 


BIBLE-CLASSES  AND  SUNDAY  SCHOOLS. 


BY  ALBERT  BARNES. 


VOL.  II. 


NEW  YORK: 

LEAVITT,   LORD  &  CO.,  Na  180  BROADWAY, 

BOSTON: 

CROCKER  &  BREWSTER,  47  WASHINGTON  STREET. 
1835. 


Enteked  according  to  the  act  of  the  Congress  of  the  United  States,  A.  D. 
1834,  by  Albert  Barnes,  in  the  office  of  the  Clerk  of  the  Eastern  Dis- 
trict of  Pennsylvania. 


STEREOTYPED  BY  L.  JOHNSON. 
PHILADELPHIA. 

PRINTED   BY   D.    FANSHAW, 

NO.  119  NASSAU-STREET, 

NEW  YORK. 


THE 


ACTS    OF    THE    APOSTLES 


VOLUME  II. 


CONTAINING   THE   LAST  FOURTEEN   CHAPTERS. 


CHAPTER  XV. 

And'  certain  men  which  came 


b  Gal.2.12. 


CHAPTER  XV. 
1.  lAnd  certain  men.  These  were  men 
undoubtedly  who  had  been  Jews,  but 
who  were  now  converted  to  Christianity. 
The  fact  that  tbey  were  willing  to  refer 
the  matter  in  dispute  to  the  apostles  and 
elders  (ver.  2),  shows  that  they  had  pro- 
fessedly embraced  the  Christian  religion. 
The  account  which  follows  is  a  record  of 
the  first  internal  dissension  which  occur- 
red in  the  Christian  church.  Hitherto 
they  had  been  struggling  against  external 
foes.  Violent  persecutions  had  raged,  and 
had  fully  occupied  the  attention  of  Chris- 
tians. But  now  the  churches  were  at 
peace.  They  enjoyed  great  external  pros- 
perity in  Antioch.  And  the  great  ene- 
my of  souls  took  occasion  then,  as  he 
has  often  done  in  similar  circumstances 
since,  to  excite  contentions  in  the  church 
itself;  so  that  when  external  violence 
could  not  destroy  it,  an  effort  was  made 
to  secure  the  same  object  by  inter- 
nal dissension  and  strife.  The  history, 
therefore,  is  particularly  important,  as  it 
is  the  record  of  the  first  unhappy  debate 
which  arose  in  the  bosom  of  the  church. 
It  is  further  important,  as   it  shows  the 


down  from  Judea,  taught  the  bre- 
thren,  and  said,  Except "^  ye  be 

c  Jno.7.22. 


manner  in  which  such  controversies  were 
settled  in  apostohc  times ;  and  as  it  estab- 
lished some  very  important  principles  re- 
specting the  perpetuity  of  the  religious 
rites  of  the  Jews.  IT  Came  down  from 
Judea.  To  Antioch,  and  to  the  regions 
adjacent  which  had  been  visited  by  the 
apostles,  ver.  23.  Judea  was  a  high  and 
hilly  region,  and  going  from  that  toward 
the  level  countries  adjacent  to  the  sea, 
was  represented  to  be  descending  or  going 
down.  IT  Taught  the  brethren.  That  is, 
Christians.  They  endeavoured  to  con- 
vince them  of  the  necessity  of  keeping  the 
laws  of  Moses.  IT  Except  ye  be  circum- 
cised. This  was  the  leading  or  principal 
rite  of  the  Jewish  religion.  It  was  indis- 
pensable to  the  name  and  privileges  of  a 
Jew,  Proselytes  to  their  religion  were 
circumcised  as  well  as  native-born  Jews, 
and  they  held  it  to  be  indispensable  to 
salvation. — It  is  evident  from  this,  that 
Paul  and  Barnabas  had  dispensed  with 
this  rite  in  regard  to  the  Gentile  converts, 
and  that  they  intended  to  found  the  Chris- 
tian church  on  the  principle  that  the 
Jevidsh  ceremonies  were  to  cease.  When, 
however,  it  was    necessary    to  conciliate 


214 


THE  ACTS. 


[A.  D.  52. 


of 


circumcised  after  "  the  manner 
Moses,  ye  cannot  be  saved. 

2  When  therefore  Paul  and  Bar- 
nabas had  no  small  dissension  and 
disputation  with  them,  they  deter- 


the  minds  of  the  Jews  and  to  prevent  con- 
tention, Paul  did  not  hesitate  to  practise 
circumcision,  ch.  xvi.  3.  IT  After  the  man- 
ner of  Moses.  According  to  the  custom 
which  Moses  commanded ;  according  to 
the  Mosaic  ritual.  IT  Ye  cannot  be  saved. 
The  Jews  regarded  this  as  indispensable 
to  salvation.  The  grounds  on  which  they 
would  press  it  on  the  attention  of  Gentile 
converts  would  be  very  plausible,  and 
such  as  would  produce  much  embarrass- 
ment. For,  (1.)  It  would  be  maintained 
that  the  laws  of  Moses  were  the  laws  of 
God,  and  were  therefore  unchangeable  ; 
and,  (2.)  It  would  doubtless  be  maintained 
that  the  religion  of  the  Messiah  was  only 
a  completing  and  perfecting  of  the  Jevv- 
ish  religion ; — that  it  was  designed  sim- 
ply to  carry  out  its  principles  according  to 
the  promises,  and  not  to  subvert  and  de- 
stroy any  thing  that  had  been  established 
by  divine  authority. — It  is  usually  not  dif- 
ficult to  perplex  and  embarrass  young 
converts  with  questions  of  modes,  and 
rites,  and  forms  of  religion  ;  and  it  is  not 
uncommon  that  a  revival  is  followed  by 
some  contention  just  like  this.  Opposing 
sects  urge  the  claims  of  their  peculiar 
rites,  and  seek  to  make  proselytes,  and  in- 
troduce contention  and  strife  into  an 
otherwise  peaceful  and  happy  Christian 
community. 

2.  Had  no  small  dissension  and  dispu- 
tation. The  word  rendered  dissension 
((TT^-o-i?)  denotes  sometimes  sedition  or  in- 
testine war,  and  sometimes  earnest  and 
violent  disputation  or  controversy.  Acts 
xxiii.  7.  10.  In  this  place  it  clearly  de- 
notes that  there  was  earnest  and  warm 
discussion;  but  it  is  not  implied  that 
there  was  any  improper  heat  or  temper 
on  the  part  of  Paul  and  Barnabas.  Im- 
portant principles  were  to  be  settled  in 
regard  to  the  organization  of  the  church. 
Doctrines  were  advanced  by  the  Judaiz- 
ing  teachers  which  were  false,  and  which 
tended  to  great  strife  and  disorder  in  the 
church.  Those  doctrines  were  urged 
with  great  zeal,  were  declared  to  be  es- 
sential to  salvation,  and  would  therefore 
tend  greatly  to  distract  the  minds  of 
Christians,  and  to  produce  great  anxiety. 
It  became  therefore  necessary  to  meet 
them  with  a  determined  purpose,  and  to 
establish  the  truth  on  an  immoveable 


mined  that  *  Paul  and  Barnabas, 
and  certain  other  of  them,  should 
go  up  to  Jerusalem,  unto  the  apos- 
tles and  elders,  about  this  ques- 
tion. 

b  6al.2.1. 


basis. — And  the  case  shows  that  it  is  right 
to  "  contend  earnestly  for  the  faith"  (Jude 
3) ;  and  when  similar  cases  occur,  it  is 
proper  to  resist  the  approach  of  error  with 
all  the  arguments  which  may  be  at  our 
command,  and  with  all  the  weapons 
which  truth  can  furnish.  It  is  further 
implied  here,  that  it  is  the  duty  of  the 
ministers  of  the  gospel  to  defend  the  truth 
and  to  oppose  error.  Paul  and  Barnabas 
regarded  themselves  as  set  for  this  pur- 
pose (comp.  Phil.  i.  17,  "Knowing  that 
I  am  set  for  the  defence  of  the  gospel") ; 
and  Christian  ministers  should  be  quali- 
fed  to  defend  the  truth ;  and  should  be 
willing  with  a  proper  spirit  and  with  great 
earnestness  to  maintain  the  doctrines  re- 
vealed. IT  They  determined.  There  was 
no  prospect  that  the  controversy  would 
be  settled  by  contention  and  argument. 
It  would  seem,  from  this  statement,  that 
those  who  came  down  from  Judea  were 
also  willing  that  the  whole  matter  should 
be  referred  to  the  aj.ostles  at  Jerusalem. 
The  reason  for  this  may  have  been,  (1.) 
That  Jerusalem  would  be  regarded  by 
them  as  the  source  of  authority  in  the 
Christian  church,  as  it  had  been  among 
the  Jews.  (2.)  Most  of  the  apostles  and 
the  most  experienced  Christians  were 
there.  They  had  listened  to  the  instruc- 
tions of  Christ  himself;  had  been  long  in 
the  church ;  and  were  supposed  to  be 
better  acquainted  with  its  design  and  its 
laws.  (3.)  Those  who  came  from  Judea 
would  not  be  likely  to  acknowledge  the 
authority  of  Paul  as  an  apostle  :  the  au- 
thority of  those  at  Jerusalem  they  would 
recognise.  (4.)  They  might  have  had  a 
very  confident  expectation  that  the  de- 
cision there  would  be  in  their  favour.  The 
question  had  not  been  agitated  there. 
They  had  all  been  Jews.  And  it  is  cer- 
tain that  they  continued  as  yet  to  attend 
in  the  temple  service,  and  to  conform  to 
the  Jewish  customs.  They  might  have 
expected  therefore,  with  great  confidence, 
that  the  decision  would  be  in  their  favour, 
and  they  were  willing  to  refer  it  to  those 
at  Jerusalem.  IT  Certain  other  of  them. 
Of  the  brethren  ;  probably  of  each  party. 
They  did  not  go  to  debate ;  or  to  give 
their  opinion  ;  or  to  vote  in  the  case  them- 
selves; but  to  lay  the  question  fairly  be- 
fore the  apostles  and  elders.    IF  Unto  the 


A.  D.  52.] 


CHAPTER  XV. 


215 


3  And  being  "  brought  on  their 
way  by  the  church,  they  passed 
through  Phenice  and  Samaria,  de- 
claring the  conversion*  of  the  Gen- 
tiles: and  they  caused  great  joy'= 
unto  all  the  brethren. 

4  And  when  they  were  come  to 
Jerusalem,  they  were  received  of 
the  church,  and  of  the  apostles  and 


aRom.15.24.  lCor.l6.6,n.3  Jno.6. 
c  Luke  15.7,10. 


b  c.14.27. 


apostles.  The  authority  of  the  apostles  in 
such  a  case  would  be  acknowledged  by  all. 
They  had  been  immediately  instructed  by 
the  Saviour,  and  had  the  promise  of  infal- 
lible guidance  in  the  organization  of  the 
church.  Notes,  Matt.  xvi.  19;  xviii.  18. 
IT  And  elders.  Note,  ch.  xi.  30.  Gr.  Presby- 
ters. See  Note,  ch.  xiv.  23.  Who  these 
were,  or  what  was  their  office  and  authori- 
ty, it  is  not  easy  now  to  determine.  It 
may  refer  to  the  aged  men  in  the  church 
at  Jerusalem,  or  to  those  who  were  ap- 
pointed to  rule  and  to  preach  in  connexion 
with  the  apostles.  As  in  the  synagogue 
it  was  customary  to  determine  questions 
by  the  advice  of  a  bench  of  elders,  there 
is  no  improbability  in  the  supposition 
that  the  apostles  would  imitate  that  cus- 
tom, and  appoint  a  similar  arrangement 
in  the  Christian  church.  {Grotius.)  It  is 
generally  agreed  that  this  is  the  journey 
to  which  Paul  refers  in  Gal.  ii.  1 — 10.  If 
so,  it  happened  fourteen  years  after  his 
conversion.  Gal.  ii.  1.  It  was  done  in  ac- 
cordance with  the  divine  command,  "  by 
revelation."  Gal.  ii.  2.  And  among  those 
who  went  with  him  was  Titus,  who  was 
afterwards  so  much  distinguished  as  his 
companion.  Gal.  ii.  3.  IT  About  this  ques- 
tion. The  question  whether  the  ceremo- 
nial laws  of  Moses  were  binding  on  Chris- 
tian converts.  In  regard  to  the  nature 
and  design  of  this  council  at  Jerusalem, 
see  Note  on  ver.  30,  31. 

3.  And  being  brought  on  their  way  by 
the  church.  Being  attended  and  conduct- 
ed by  the  Christian  brethren.  See  Note, 
Rom.  XV.  24.  It  was  customary  for  the 
Chri-stians  to  attend  the  apostles  in  their 
travels.  Comp.  1  Cor.  xv.  6.  11.  3  John  6. 
^Through Phenice.  Note,  ch.xi.  19.  ^ And 
Samaria.  These  places  were  directly  on 
their  route  to  Jerusalem.  IF  Declaring  (he 
conversion,  &c.  Of  the  Gentiles  in  Anti- 
och,  and  in  the  regions  in  Asia  Minor 
through  which  they  had  travelled.  These 
remarkable  events  they  would  naturally 
communicate  with  joy  to  the  Christians 
with  whom  they  would  have  intercourse 


elders ;  and  they  **  declared  all 
things  that  God  had  done  with 
them. 

5  But  1  there  rose  up  certain  of 
the  sect  of  the  Pharisees  which  be- 
lieved, saying,  *■  That  it  was  need- 
ful to  circumcise  them,  and  to  com- 
mand them  to  keep  the  law  of  Mo- 
ses. 


<ic.21.19. 
e  ver.l. 


1  or,  rose  up,  said  they,  certain. 


in  their  journey.  IT  Caused  great  joy.  At 
the  news  of  the  extensive  spread  of  the 
gospel.  It  was  an  indication  of  their  deep 
leeling  in  the  interests  of  religion,  that 
they  thus  rejoiced.  Where  Christians  ar.> 
themselves  awake,  and  engaged  in  the 
service  of  Christ,  they  rejoice  at  the  news 
of  the  conversion  of  sinners.  Where  they 
are  cold,  they  hear  such  news  with  indif- 
ference, or  with  the  utmost  unconcern. 
One  way  of  testing  our  feelings  on  the 
subject  of  religion  is,  by  the  emotions 
which  we  have  when  we  hear  of  exten- 
sive and  glorious  revivals  of  religion. 
Comp.  Note,  Acts  viii.  8. 

4.  They  were  received  of  the  church.  By 
the  church,  in  a  hospitable  and  friendly 
manner.  They  were  acknowledged  as 
Chiistian  brethren,  and  received  with 
Christian  kindness.  See  Gal.  ii.  9.  IT  And 
they  declared.  Paul  and  Barnabas,  and 
those  with  them.  That  is,  they  stated  the 
caise  ;  the  remarkable  conversion  of  the 
Gentiles,  the  evidence  of  their  piety,  and 
the  origin  of  the  present  dispute. 

5.  But  there  rose  up,  &c.  It  has  been 
doubted  whether  these  are  the  words  of 
Paul  and  Barnabas,  relating  what  occur- 
red at  Antioch  ;  or  whether  they  are  the 
words  of  Luke,  recording  what  took  place 
at  Jerusalem.  The  correct  exposition  i.s 
probably  that  which  refers  it  to  the  latter. 
For,  (1.)  This  seems  to  be  the  most  obvi- 
ous interpretation.  (2.)  The  use  of  the 
words  "rose  up"  implies  that.  Those 
who  disturbed  the  church  at  Antioch  are 
said  to  have  come  down  from  Judea  (ver 
1) ;  and  if  this  place  referred  to  that  oc- 
currence, the  same  words  would  have 
been  retained.  (3.)  The  particular  spe- 
cification here  of  "  the  sect  of  the  Phari- 
sees," looks  as  if  this  was  an  occurrence 
taking  place  at  Jerusalem.  No  such  spe- 
cification exists  respecting  those  who 
came  down  to  Antioch ;  but  it  would 
seem  here,  as  if  this  party  in  Jerusalem 
resolved  still  to  abide  by  the  law,  and  to 
impose  those  rites  on  the  Christian  con- 
verts.    However,  this  interpretation  is 


216 


THE  ACTS. 


[A.  D.  52. 


6  And  the  apostles  and  elders 
came  together,  '^  for  to  consider  of 
this  matter. 

7  And  when  there  had  been 
much  disputing,  Peter  rose  up  and 
said  unto  them,  Men  and  brethren, 
ye  know  *  how  that  a  good  while 
ago  God  made  choice  among  us, 
that  the  Gentiles  by  my  mouth 
should  hear  the  word  of  the  gospel, 
and  believe. 


a  Matt.18.20. 


b  Matt.16.18,19.  c.10.20. 


by  no  means  certain.  IF  Which  believed. 
Who  maintained,  or  taught.  IT  That  it 
was  needful,  &c.    Note,  ver.  1. 

6.  And  the  apostles  and  elders,  &c.  They 
came  together  in  accordance  with  the  au- 
thority in  Matt,  xviii.  19,  20.  It  would 
seem,  also,  that  the  whole  church  was 
convened  on  this  occasion ;  and  that  they 
concurred,  at  least,  in  the  judgment  ex- 
pressed in  this  case.  See  ver.  12.  22,  23. 
IT  For  to  consider  this  matter.  Not  to  decide 
it  arbitrarily,  or  even  by  authority,  with- 
out deliberation ;  but  to  compare  their 
views,  and  to  express  the  result  of  the 
whole  to  the  church  at  Antioch.  It  was 
a  grave  and  difficult  question,  deeply  af- 
fecting the  entire  constitution  of  the  Chris- 
tian church,  and  they  therefore  solemnly 
engaged  in  deliberation  on  the  subject. 

7.  Much  disputing.  Or  rather,  much 
inquiry,  or  deliberation.  With  our  word 
disputing  we  commonly  connect  the  idea 
of  heat  and  anger.  This  is  not  necessa- 
rily implied  in  the  word  used  here.  It 
might  have  been  calm,  solemn,  deliberate 
inquiry ;  and  there  is  no  evidence  that  it 
was  conducted  with  undue  warmth  or 
anger.  IT  Peter  rose  up  and  said.  Peter 
was  probably  the  most  aged,  and  was 
most  accustomed  to  speak,  ch.  ii.  14,  &c. 
iii.  6.  12.  Besides,  there  was  a  particular 
reason  lor  his  speaking  here,  as  he  had 
been  engaged  in  similar  scenes,  and  un- 
derstood the  case,  and  had  had  evidence 
that  God  had  converted  sinners  without 
the  Mosaic  rites,  and  knew  that  it  would 
have  been  inexpedient  to  have  imposed 
these  rites  on  those  who  had  thus  been 
converted.  IT  A  good  while  ago.  See  ch. 
X.  Some  time  since.  So  long  since  that 
there  had  been  opportunity  to  ascertain 
whether  it  was  necessary  to  observe  the 
laws  of  Moses  in  order  to  the  edification 
of  the  church.  IT  God  made  choice,  «fec. 
That  is,  of  all  the  apostles,  he  designated 
me  to  engage  in  this  work.  Comp.  Note, 
Matt.  xvi.  18,  with  Acts  x.  IT  That  the 
Gentiles.  Cornelius,  and  those  who  were 


8  And  God,  which '^knoweth  the 
hearts,  bare  them  witness,  giving 
them  the  Holy  Ghost,  even  as  he 
did  unto  us ; 

9  And  put  no  diiference  between 
us  and  them,  purifying  ^  their  hearts 
by  faith. 

10  Now  therefore  why  tempt  ye 
God,  to  put  a  yoke  *  upon  the  neck 
of  the  disciples,  which  neither  our 
fathers  nor  we  were  able  to  bear  1 

c  c.1.24.        d  Heb.9.13,U.  lPet.1.22.        e  Gal.5.1. 


assembled  with  him  at  Csesarea.  This 
was  the  first  case  that  had  occurred,  and 
therefore  it  was  important  to  appeal  to  it. 

8.  And  God,  which  knoweth  the  hearts. 
ch.  i.  24.  God  thus  knew  whether  they 
were  true  converts  or  not,  and  gave  a  de- 
monstration that  he  acknowledged  them 
as  his.  IT  Giving  them  the  Holy  Ghost,  &c. 
ch.  X.  45,  46. 

9.  And  put  no  difference,  &c.  Though 
they  had  not  been  circumcised,  and 
though  they  did  not  conform  to  the  law 
of  Moses.  Thus  God  showed  that  the 
observance  of  these  rites  was  not  neces- 
sary in  order  to  the  true  conversion  of 
men,  and  to  acceptance  with  him.  He 
did  not  give  us,  who  are  Jews,  any  ad- 
vantage over  them,  but  justified  and  puri- 
fied all  in  the  same  manner.  IT  Purifying 
their  hearts.  Thus  giving  the  best  evi- 
dence that  he  had  renewed  them,  and 
admitted  them  to  favour  with  him.  IT  By 
faith.  By  believhig  on  the  Lord  Jesus 
Christ.  This  showed  that  the  plan  on 
which  God  was  now  about  to  show  fa- 
vour to  men,  was  not  by  external  rites 
and  ceremonies,  but  by  a  scheme  which 
required  faith  as  the  only  condition  of  ac- 
ceptance. It  is  further  implied  here,  that 
there  is  no  true  faith  which  does  not  pu- 
rify the  heart. 

10.  Why  tempt  ye  God  ?  Why  provoke 
him  to  displeasure  ?  Why,  since  he  has 
shown  his  determination  to  accept  them 
without  such  rites,  do  you  provoke  him  by 
attempting  to  impose  on  his  own  people 
rites  without  his  authority,  and  against 
his  manifest  will  ?  The  argument  is,  that 
God  had  already  accepted  them.  To  at- 
tempt to  impose  these  rites  would  be  to 
provoke  him  to  anger ;  to  introduce  ob- 
servances which  he  had  shown  it  was  his 
purpose  should  now  be  abolished.  IT  To 
put  a  yoke.  That  which  would  be  bur- 
densome and  oppressive,  or  which  would 
infringe  on  their  just  freedom,  as  the  chil- 
dren of  God.  It  is  called  in  Gal.  v.  1, "  a 
yoke  of  bondage."    Note,  Matt,  xxiii.  4. 


A.  D.  52.] 


CHAPTER  XV. 


217 


11  But  we  believe  that  through 
*  the  grace  of  the  Lord  Jesus  Christ 
we  shall  be  saved,  even  as  they. 

13  Then  all  the  multitude  kept 
silence,  and  gave  audience  to  Bar- 
nabas and  Paul,  declaring  what 
miracles  and  wonders  God  had 
wrought  ^  among  the  Gentiles  by 
them. 


a  Rom.2.34.  Eph.2.8.  Tit.3.4,5. 


b  c.14.27. 


A  yoJie  is  an  emblem  of  slavery  or  bond- 
age (1  Tim.  vi.  1) ;  or  of  affliction  (Lam. 
iii.  27) ;  or  of  punishment  (Lam.  i.  14) ;  or 
of  oppressive  and  burdensome  ceremo- 
nies, as  in  this  place ;  or  of  the  restraints 
of  Christianity.  Matt.  xi.  29,  30.  In  this 
place  they  are  called  a  yoke  because, 
(1.)  They  were  burdensome  and  oppres- 
sive ;  and,  (2.)  Because  they  would  be  an 
infringement  of  Christian  freedom.  One 
design  of  the  gospel  was  to  set  men  free 
from  such  rites  and  ceremonies.  The  yoke 
here  referred  to  is  not  the  moral  law,  and 
the  just  restraints  of  religion  ;  but  the  ce- 
remonial laws  and  customs  of  the  Jews. 
V  Which  neither  our  fathers,  &c.  Which 
have  been  found  burdensome  at  all  times. 
They  were  expensive,  and  painful,  and 
oppressive  :  and  as  they  had  been  found 
to  be  so,  it  was  not  proper  to  impose  them 
on  the  Gentile  converts,  but  should  rather 
rejoice  at  any  evidence  that  the  people 
of  God  might  be  delivered  from  them. 
^  Were  able  to  bear.  Which  are  found  to 
be  oppressive  and  burdensome.  They 
were  attended  with  great  inconvenience, 
and  many  transgressions,  as  the  conse- 
quence. 

11.  But  we  believe.  We  apostles,  who 
have  been  with  them,  and  have  seen  the 
evidences  of  their  acceptance  with  God. 
H  Through  the  grace,  &c.  By  the  grace 
or  mercy  of  Christ  alone,  without  any  of 
the  rites  and  ceremonies  of  the  Jews. 
IT  We  shall  he  saved,  even  as  they.  In  the 
same  manner,  by  the  mere  grace  of  Christ. 
So  far  from  being  necessary  to  their  sal- 
vation, they  are  really  of  no  use  in  ours. 
We  are  to  be  saved  not  by  these  ceremo- 
nies, but  by  the  mere  mercy  of  God  in 
the  Redeemer.  They  should  not,  there- 
fore, be  imposed  on  others. 

12.  Then  all  the  multitude.  Evidently 
the  multitude  of  private  Christians  who 
were  assembled  on  this  occasion.  That 
it  does  not  refer  to  a  synod  of  ministers 
and  elders  merely,  is  apparent,  (1.)  Be- 
cause the  church,  the  brethren,  are  repre- 
sented as  having  been  present,  and  con- 
curring in  the  final  opinion  (ver.  22,  23); 


13  And  after  they  had  held  their 
peace,James  answered,  saying, Men 
and  brethren,  hearken  unto  me  : 

14  Simeon  hath  declared  '^  how 
God  at  the  first  did  visit  the  Gen- 
tiles, to  take  out  of  them  a  people 
for  his  name. 

15  And  to  this  agree  the  words 
of  the  prophets  ;  as  it  is  written,'^ 

cLu.2.31,32.  dAm.9.n,12. 

and,  (2.)  Because  the  word  multitude  (to 
-TTxyiio:)  would  not  have  been  used  in  de- 
scribing the  collection  of  apostles  and 
elders  merely.  Comp.  Luke  i.  10,  11.  13  ; 
V.  6;  vi.  17;  xix.  37.  John  v.  3;  xxi.  6. 
Acts  iv.  32 ;  vi.  2.  Matt.  iii.  7.  IT  Gave 
audience.  Heard,  listened  attentively  to. 
IT  Barnabas  and  Paul.  They  were  deeply 
interested  in  it;  and  they  were  qualified 
to  give  a  fair  statement  of  the  facts  as 
they  had  occurred.  IT  Declaring  what 
miracles  and.  wonders,  &c.  The  argu- 
ment here  evidently  is,  that  God  had  ap- 
proved their  work  by  miracles ;  that  he 
gave  evidence  that  what  they  did  had 
his  approbation  ;  and  that  as  all  this  was 
done  without  imposing  on  them  the  rites 
of  the  Jews,  so  it  would  follow  that  those 
were  not  now  to  be  commanded. 

13.  James  answered.  James  the  Less, 
son  of  Alpheus.  See  Note,  ch.  xii.  1. 
IT  Hearken  unto  me.  This  whole  transac- 
tion shows  that  Peter  had  no  such  autho- 
rity in  the  church  as  the  Papists  pretend, 
for  otherwise  his  opinion  would  have 
been  followed  without  debate.  James 
had  an  authority  not  less  than  that  of  Pe- 
ter. It  is  possible  that  he  might  have 
been  next  in  age  (comp.  1  Cor.  xv.  17); 
and  it  seems  morally  certain  that  he  re- 
mained for  a  considerable  part  of  his  life 
in  Jerusalem.  Acts  xii.  17 ;  xxi.  18.  Gal. 
i.  19 ;  ii.  9.  12. 

14.  Simeon.  This  a  Hebrew  name. 
The  Greek  mode  of  writing  it  commonly 
was  Simon.  It  was  one  of  the  names  of 
Peter.  Matt.  iv.  1 8.  IT  To  take  out  of  them 
apeople.  To  choose  from  among  the  Gen- 
tiles those  who  should  be  his  friends. 

15.  The  words  of  the  prophets.  Amos 
ix.  11,  12.  It  was  a  very  material  point 
with  them,  as  Jews,  to  mquire  whether 
this  was  in  accordance  with  the  predic- 
tions of  the  Scriptures.  The  most  power- 
ful revivals  of  religion,  and  the  most 
striking  demonstrations  of  the  divine  pre- 
sence, will  be  in  accordance  with  the 
Bible ;  and  should  be  tested  by  them. 
This  habit  was  always  manifested  by  the 
apostles  and  early  Christians,  and  should 


218 


THE  ACTS'. 


[A.  D.  52. 


16  After  this  I  will  return,  and 
will  build  again  the  tabernacle  of 
David,  which  is  fallen  down ;  and 
I  will  baild  again  the  ruins  thereof, 
and  I  will  set  it  up  : 

be  followed  by  Christians  at  all  times. 
Unless  a  supposed  work  of  grace  accords 
with  the  Bible,  and  can  be  defiended  by 
it,  it  must  be  false,  and  should  be  opposed. 
Comp.  Isa.  viii.  20. 

IG.  Afier  this.  This  quotation  is  not 
made  literally  either  from  the  Hebrew,  or 
the  Septuagint,  which  differs  also  from 
the  Hebrew.  The  17th  verse  is  quoted 
literally  from  the  Septuagint ;  but  in  the 
16th  the  general  sense  only  of  the  passage 
is  retained.  The  maiii  point  of  the  quo- 
tation, as  made  by  James,  was,  to  show 
that  according  to  the  prophets  it  was  con- 
templated that  {he  Gentiles  should  be  in- 
troduced to  the  privileges  of  the  children 
of  God ;  and  on  this  pomt  the  passage  has 
a  direct  bearing.  The  prophet  Amos  (ix. 
8—10)  had  described  the  calamities  that 
fchould  come  upon  the  nation  of  the  Jews, 
by  their  being  scattered  and  driven  away, 
'i'his  implied  that  the  city  of  Jerusalem, 
and  the  temple,  and  the  wails  of  the  city 
.should  be  destroyed.  But  after  that  (Heb. 
"  on  that  day,"  ver.  11,  that  is,  the  day 
when  he  should  revisit  them,  and  recover 
them),  he  would  restore  them  to  their 
Ibrmer  privileges;  would  rebuild  their 
temple,  llieir  city,  and  their  walls,  ver. 
11.  And  not  only  so,  net  only  should  the 
blessing  descend  on  the  Jews,  but  it 
should  also  be  extended  to  others.  The 
"remnant  of  Edom,"  "the  heathen  upon 
whom"  his  "name  would  be  called" 
(Amos  ix.  12),  should  also  partake  of  the 
mercy  of  God,  and  be  subject  to  the  Jew- 
ish people ;  and  a  time  of  general  pros- 
perity and  of  permanent  blessings  should 
follow.  Amos  ix.  13 — 15.  James  under- 
stands this  as  referring  to  the  times  of  the 
Messiah,  and  to  the  introduction  of  the 
gospel  to  the  Gentiles.  And  so  the  pas- 
sage (Amos  ix.  12)  is  rendered  in  the  Sep- 
tuagint. See  ver.  17.  IT  /  will  return. 
When  the  people  of  God  are  subjected  to 
calamities  and  trials,  it  is  often  represented 
as  if  God  had  departed  from  them.  This 
returning,  therefore,  is  an  image  of  their 
restoration  to  his  favour,  and  to  prosperity. 
This  is  not,  however,  in  the  Hebrew,  in 
Amos  ix.  11.  1i  /  will  build  again.  In 
the  calamities  that  should  come  upon  the 
nation  (Amos  ix.  8),  it  is  implied  that  the 
temple  and  the  city  should  be  destroyed. 
To  build  them  again  would  be  a  proof  of 
his  returning  favour.    IT  The  tabernacle  of 


17  That  the  residue  of  men  might 
seek  after  the  Lord,  and  all  the 
Gentiles,  upon  whom  my  name  is 
called,  saith  the  Lord,  who  doeth 
all  these  things. 


David.  The  tent  of  David.  Here  it  means 
the  house,  or  royal  residence  of  David, 
and  the  kings  of  Israel.  That  is,  he  would 
restore  them  to  their  former  glory  and 
splendour,  as  his  people.  The  reference 
here  is  not  to  the  temple,  which  was  the 
work  of  Solomon ;  but  to  the  magnificence 
and  splendour  of  the  dwelling  place  of 
David  ;  that  is,  to  the  full  enjoyment  of 
their  former  high  privileges  and  blessings. 
IT  Which  is  fallen  down.  Which  would 
be  destroyed  by  the  captivity  under  the 
king  of  Babylon,  and  by  the  long  neglect 
and  decay  resulting  from  their  being  car- 
ried to  a  distant  land.  IT  The  ruins  there- 
of Heb. "  close  up  the  breaches  thereof" 
That  is,  it  should  be  restored  to  its  former 
prosperity  and  magnificence  ;  an  emblem 
of  the  favour  of  God,  and  of  the  spiritual 
blessings  that  should  in  future  times  de- 
scend on  the  Jewish  people. 

1 7.  T?iat  the  residue  of  men.  This  verse 
is  quoted  literally  from  the  Septuagint, 
and  differs  in  some  respects  from  the  He- 
brew. The  phrase  "the  residue  of  men" 
here,  is  evidently  understood,  both  by  the 
LXX.  and  by  James,  as  referring  to  others 
than  Jews,  to  the  Gentiles.  The  rest  of 
the  world — implying  that  many  of  them 
would  be  admitted  to  the  friendship  and 
favour  of  God.  Tlie  Hebrew  is,  "that 
they  may  possess  the  remnant  of  Edom." 
This  change  is  made  in  the  Septuagint 
by  a  slight  difference  in  the  reading  of 
two  Hebrew  words.  The  LXX.,  instead 
of  the  Hebrew  xi;y\\,  shall  inherit,  read 
*|;:'m>.  shall  seek  rf  thee ;  and  instead  of 
□TIN,  Edom,  they  read  oiH.  Man,  or 
mankind,  i.  e.  men.  Why  this  variation 
occurred,  cannot  be  explained  ;  but  the 
sense  is  not  materially  different.  In  the 
Hebrew,  the  word  Edom  has  undoubted 
reference  to  another  nation  than  tho 
Jewish  ;  and  the  expression  means,  that 
in  the  great  prosperity  of  the  Jews,  after 
their  return,  they  should  extend  the  in- 
fluence of  their  religion  to  other  nations; 
that  is,  as  James  applies  it,  the  Gentiles 
might  be  brought  to  the  privileges  of  the 
children  of  God.  ^  And  also  the  Gentile.<t, 
Heb.  All  the  heathen;  i.  e.  all  who 
were  not  Jews.  This  was  a  clear  predic- 
tion that  other  nations  were  to  be  favoured 
with  the  light  of  the  true  religion,  and 
that  without  any  mention  of  their  con- 


A.  D.  52.] 


CHAPTER  XV. 


219 


18  Known*  unto  God  are  all  his 
works,  from  the  beginning  of  the 
world. 

19  Wherefore  my  sentence  is, 
that  we   trouble  not  them,  which 

aNam.23.19.  Isa.46.10. 

forming  to  the  rites  of  the  Jewish  people. 
IT  Upon  whom  my  name  is  called.  Who 
are  called  by  my  name,  or  who  are  re- 
garded by  me  as  my  people.  IF  Who  doeih 
all  these  things.  That  is,  who  will  cer- 
tainly accomplish  this  in  its  time. 

18.  Known  unto  God,  &c.  Note,  eh.  i. 
24.  The  meaning  of  this  verse,  in  this 
connexion,  is  this.  God  sees  every  thing 
future  ;  he  knows  what  he  will  accom- 
plish ;  he  has  a  plan ;  and  all  his  works 
are  so  aiTanged  in  his  mind,  that  he  sees 
all  things  distinctly  and  clearly.  As  he 
foretold  these,  it  was  a  part  of  his  plan  ; 
and  as  it  was  a  part  of  his  plan  long  since 
foretold,  it  should  not  be  opposed  and  re- 
sisted by  us. 

19.  My  sentence.  Gr.  I  judge  (zfi'vou); 
(hat  is,  I  give  my  opinion.  It  is  the  usual 
language  in  which  a  judge  delivers  his 
opinion  ;  but  it  does  not  imply  here  that 
James  assumed  authority  to  settle  the 
case,  but  merely  that  he  gave  his  opinion, 
or  counsel.  II  That  we  trouble  not  them. 
That  we  do  not  molest,  disturb,  or  oppress 
them,  by  imposing  on  them  unneces- 
sary and  burdensome  rites  and  ceremo- 
nies. 

20.  That  we  write  unto  them.  Express- 
ing our  judgment,  or  our  views  of  the 
case.  This  verse  has  greatly  perplexed 
commentators.  The  main  grounds  of 
difficulty  have  been,  (1.)  Why  fornica- 
tion— an  oflfence  against  the  moral  law, 
and  about  which  there  could  be  no  dis- 
pute— should  have  been  included ;  and, 
(2.)  Whether  the  prohibition  to  abstain 
from  blood  is  still  binding.  *C\  That  they 
abstain.  That  they  refrain  from  these 
things,  or  wholly  avoid  them.  IT  Pollu- 
tions of  idols.  The  word  rendered  pollu- 
tions means  any  kind  of  defilement.  But 
here  it  is  evidently  used  to  denote  the 
ilesh  of  those  animals  that  were  offered 
in  sacrifice  to  idols.  See  ver.  29.  That 
flesh,  after  being  offered  in  sacrifice,  was 
often  exposed  for  sale  in  the  markets,  or 
was  served  up  at  feasts.  1  Cor.  x.  25 — 
29.  It  became  a  very  important  question 
whether  it  was  right  for  Christians  to 
partake  of  it.  The  Jews  would  contend 
that  it  was,  in  fact,  partaking  of  idolatry. 
The  Gentile  converts  would  allege  that 
they  did  not  eat  it  as  a  sacrifice  to  idols,  or 


from  among  the  Gentiles  are  turned  * 
to  God  : 

20  But  that  we  write  unto  them, 
that  they  abstain  from  pollutions 
of  "=  idols,   and  from  fornication,'' 


ilThess.l.g. 
2.14,20;  9.20. 


c  Ex.20.4,5.  lCor.8.I,&c.  10.28.  Rev. 
d  lCor.6.9,18.  Co).3.5   lThess.4.3. 


lend  their  countenance  in  any  way  to  the 
idolatrous  worship  where  it  had  been 
offered.  See  this  subject  discussed  at 
length  in  1  Cor.  viii.  4 — 13.  As  idolatry 
was  forbidden  to  the  Jews  in  every  form, 
and  as  partaking  even  of  the  sacrifices 
to  idols,  in  their  feasts,  might  seem  to 
countenance  idolatry,  the  Jews  would  be 
utterly  opposed  to  it ;  and  for  the  sake  of 
peace,  James  advised  that  they  be  recom- 
mended to  abstain  from  this.  To  partake 
of  that  food  might  not  be  morally  wrong 
(1  Cor.  viii.  4),  but  it  would  give  occasion 
for  scandal  and  offence  ;  and,  therefore, 
as  a  matter  o^ expediency,  it  was  advised 
that  they  should  abstain  from  it.  IT  And 
from  fornication.  The  word  used  here 
(,To^vs<a)  is  applicable  to  all  illicit  inter- 
course ;  and  may  refer  to  adultery,  incest, 
and  licentiousness  in  any  form.  There 
has  been  much  diversity  of  opinion  in  re- 
gard to  this  expression.  Interpreters  have 
been  greatly  perplexed  to  understand 
why  this  violation  of  the  vioral  law  has 
been  introduced  amidst  the  violations  of 
the  ceremonial  law ;  and  the  question  is 
naturally  asked,  whether  this  was  a  sin 
about  which  there  could  be  any  debate 
between  the  Jewish  and  Gentile  con- 
verts ?  Were  there  any  who  would  prac- 
tise it,  or  plead  that  it  was  lawful  ?  If 
not,  why  is  it  prohibited  liere  ?  Various 
interpretations  have  been  proposed.  Some 
have  supposed  that  James  refers  here  to 
the  offerings  which  harlots  would  make 
of  their  gains  to  the  service  of  religion, 
and  tliat  James  would  prohibit  fhe  recep- 
tion of  it.  Beza,  Selden,  and  Schleusner 
suppose  the  word  is  taken  for  idolatry,  as 
it  is  often  represented  in  the  Scriptures  as 
consisting  in  unfaithfulness  to  God,  and 
as  it  is  often  called  adultery.  Heringius 
supposes  that  marriage  between  idolaters 
and  Christians  is  here  intended.  But, 
after  all,  the  usual  interpretation  of  the 
word,  as  referring  to  illicit  intercourse  of 
the  sexes  of  any  kind,  is  undoubtedly 
here  to  be  retained.  There  is  no  reason 
for  departing  from  the  ordinary  and  usual 
meaning  of  the  word.  If  it  be  asked, 
then,  why  this  was  particularly  forbidden, 
and  was  introduced  in  this  connexion,  we 
may  reply,  (1.)  That  this  vice  prevailed 
every  where  among  the  Gentiles,  and 


220 


THE  ACTS. 


[A.  D.  52. 


and  from   things    strangled,    and 
from  *  blood. 

21  For  Moses  of  old  time  hath 


oLev.17.14.  Deut.  12. 16,23. 


was  that  to  which  all  were  particularly 
exposed.  (2.)  That  it  was  not  deemed  by 
the  Gentiles  disgraceful.  It  was  practised 
without  shame,  and  without  remorse. 
Terence,  Adelph.  1,  2.  21.  See  Grotius. 
It  was  important,  therefore,  that  the  pure 
laws  of  Christianity  on  this  subject  should 
be  known,  and  that  special  pains  should 
be  taken  to  instruct  the  early  converts 
from  paganism  in  those  laws.  The  same 
thing  is  necessary  still  in  heathen  lands. 
(3.)  This  crime  was  connected  with  re- 
ligion. It  was  the  practice  not  only  to 
introduce  indecent  pictures  and  emblems 
into  their  worship,  but  also  for  females  to 
devote  themselves  to  the  service  of  par- 
ticular temples,  and  to  devote  the  avails 
of  indiscriminate  prostitution  to  the  ser- 
vice of  the  god,  or  the  goddess.  The  vice 
wns  connected  with  no  small  part  of  the 
pagan  worship  ;  and  the  images,  the  em- 
blems, and  the  customs  of  idolatry  every 
where  tended  to  sanction  and  promote  it. 
A  mass  of  evidence  on  this  subject,  which 
sickens  the  heart — but  which  would  be 
too  long  and  too  indelicate  to  introduce 
here — may  be  seen  in  Tholuck's  Nature 
and  Moral  Influence  of  Heathenism,  in 
the  Biblical  Repository,  for  July,  1832, 
pp.  441 — 464.  As  this  vice  was  almost 
universal ;  as  it  was  practised  without 
shame  or  disgrace ;  as  there  were  no  laws 
among  the  heathen  to  prevent  it ;  as  it 
was  connected  with  all  their  views  of 
idol  worship,  and  of  religion ;  it  was  im- 
portant for  the  early  Christians  to  frown 
upon  and  to  oppose  it,  and  to  set  a  pecu- 
liar guard  against  it  in  all  the  churches. 
It  was  the  sin  to  which,  of  all  others,  they 
were  the  most  exposed,  and  which  was 
most  likely  to  bring  scandal  on  the  Chris- 
tian religion.  It  is  for  this  cause  that  it 
is  so  often  and  so  pointedly  forbidden  in 
the  New  Testament.  Rom.  i.  29.  1  Cor. 
vi.  13. 18.  Gal.  v.  19.  Eph.  v.  3.  1  Thess. 
iv.  3.  IF  And  from  things  strangled. 
That  is,  from  animals  or  birds  that  were 
killed  without  shedding  their  blood.  The 
reason  why  these  were  considered  by  the 
Jews  unlawful  to  be  eaten  was,  that  thus 
they  would  be  under  a  necessity  of  eat- 
ing blood,  which  was  positively  forbidden 
by  the  law.  Hence  it  was  commanded 
in  the  law,  that  when  any  beast  or  fowl 
was  taken  in  a  snare,  the  blood  should  be 
poured  out  before  it  was  lawful  to  be 
eaten.    Lev.  xvii.  13.    IT  And  from  blood. 


in  every  city  them  that  preach  him, 
being-  *  read  in  the  synagogues 
every  sabbath-day : 


b  c.13.15,27. 


The  eating  of  blood  was  strictly  forbidden 
to  the  Jews.  The  reason  of  this  was  that 
it  contained  the  life.  Lev.  xvii.  11.  14. 
See  Note  on  Rom.  iii.  25.  The  use  of 
Mood  was  common  among  the  Gentiles. 
They  drank  it  often  at  their  sacrifices, 
and  in  making  covenants  or  compacts. 
To  separate  the  Jews  from  them  in  this 
respect  was  one  design  of  the  prohibition. 
See  Spencer,  De  Leg.  Hebrae.  pp.  144, 145. 
169.  235.  377.  381.  594.  Ed.  1732.  See 
also  this  whole  passage  examined  at 
length  in  Spencer,  pp.  588 — 626.  The 
primary  reason  of  the  prohibition  was, 
that  it  was  thus  used  in  the  feasts  and 
compacts  of  idolaters.  That  blood  was 
thus  drank  by  the  heathens,  particularly 
by  the  Sabians,  in  their  sacrifices,  is  fully 
proved  by  Spencer,  De  Leg.  pp.  377 — 380. 
But  the  prohibition  specifies  a  higher  rea- 
son, that  the  life  is  in  the  blood,  and  that 
therefore  it  should  not  be  eaten.  On  this 
opinion  see  Note,  Rom.  iii.  25.  This  rea- 
son existed  before  any  ceremonial  law ; 
is  founded  in  the  nature  of  things ;  has 
no  particular  reference  to  any  custom  of 
the  Jews ;  and  therefore  is  as  forcible  in 
any  other  circumstances  as  in  theirs.  It 
was  proper,  therefore,  to  forbid  it  to  the 
early  Christian  converts ;  and  for  the 
same  reason  its  use  should  be  abstained 
from  every  where.  It  adds  to  the  force 
of  these  remarks,  when  we  remember 
that  the  same  principle  was  settled  be- 
fore the  laws  of  Moses  were  given  ;  and 
that  God  regarded  the  fact  that  the  life 
was  in  the  blood  as  of  so  much  importance 
as  to  make  the  shedding  of  it  worthy  of 
death.  Gen.  ix.  4 — 6.  It  is  supposed, 
therefore,  that  this  law  is  still  obligatory. 
Perhaps  also  there  is  no  food  more  un- 
wholesome than  blood  ;  and  it  is  a  further 
circumstance  of  some  moment  that  all 
men  naturally  revolt  from  it  as  an  article 
of  food. 

21.  For  Moses.  The  meaning  of  this 
verse  is,  that  the  law  of  Moses,  prohibit- 
ing these  things,  was  read  in  the  syna- 
gogues constantly.  As  these  commands 
were  constantly  read,  and  as  the  Jewish 
converts  would  not  soon  learn  that  their 
ceremonial  law  had  ceased  to  be  binding, 
it  was  deemed  to  be  a  matter  of  expe- 
diency that  no  needless  offence  should  be 
given  to  them.  For  the  sake  of  jpeace,  it 
was  better  that  they  should  abstain  from 
meat  offered  to  idols  than  to  give  offence 


A,  D.  52.] 


CHAPTER  XV. 


221 


22  Then  pleased  it  the  apostles 
and  elders,  with  the  whole  church, 
to  send  chosen  men  of  their  own 
company  to  Antioch,  with  Paul  and 
Barnabas ;  namely^  Judas  surnamed 
Barsabas,  °-  and  Silas,  chief  men 
among  the  brethren : 

23  And  wrote  letters  by  them 
after  this  manner :  The  apostles 
and  elders,  and  brethren,  send  greet- 
ing unto  the  brethren  which  are  of 

ac.1.23. 

to  the  Jewish  converts.  Comp.  1  Cor.  viii. 
10 — 13.  IT  Of  old  time.  Greek,  From  an- 
cient generations.  It  is  an  established 
custom ;  and  therefore  his  laws  are  well 
known,  and  have,  in  their  view,  not  only 
the  authority  of  revelation,  but  the  vene- 
rableness  of  antiquity.  IF  In  every  city. 
Where  there  were  Jews.  This  was  the 
case  in  all  the  cities  to  which  the  discus- 
sion here  had  reference.  ^  Them  that 
preach  him.  That  is,  by  reading  the  law 
of  Moses.  But  in  addition  to  reading  the 
law,  it  was  customary  also  to  offer  an 
explanation  of  its  meaning.  See  Notes 
on  Luke  iv.  16 — 22. 

22.  Then  it  pleased.  It  seemed  fit  and 
proper  to  them.  IT  The  apostles  and  elders. 
To  whom  the  business  had  been  particu- 
larly referred,  ver.  2.  Corap.  ch.  xvi,  4. 
IT  With  the  whole  church.  All  the  Chris- 
tians who  were  there  assembled  together. 
They  concurred  in  the  sentiment,  and  ex- 
pressed their  approbation  in  the  letter 
that  was  sent.  ver.  23.  Whether  they  were 
consulted,  does  not  particularly  appear. 
But  as  it  is  not  probable  that  they  would 
volunteer  an  opinion  unless  they  were 
consulted,  it  seems  most  reasonable  to 
suppose  that  the  apostles  and  elders  sub- 
mitted the  case  to  them  for  their  approba- 
tion. It  would  seem  that  the  apostles  and 
elders  deliberated  on  it,  and  decided  it  ; 
but  still,  for  the  sake  of  peace  and  unity, 
they  also  took  measures  to  ascertain  that 
their  decision  agreed  with  the  unanimous 
sentiment  of  the  church.  T  Chosen  men. 
Men  chosen  for  this  purpose.  IT  Of  their 
own  company.  From  among  themselves. 
Greater  weight  and  authority  would  thus 
be  attached  to  their  message.  IT  Judas, 
surnamed  Barsabas.  Possibly  the  same 
who  was  nominated  to  the  vacant  place 
in  the  apostleship.  ch.  i.  23.  But  Grotius 
.supposes  that  it  was  his  brother.  IT  And 
Silas.  He  was  afterwards  the  travelling 
companion  of  Paul.  ver.  40.  ch.  xvi.  25. 
29;  xvii.  4.  10.  15.  He  is  also  the  same 
person,  probably,  who  is  mentioned  by  the 
t3 


the  Gentiles  in  Antioch,  and  Syria, 
and  Cilicia : 

24  Forasmuch  as  we  have  heard, 
that  certain  ''  which  went  out  from 
us  have  troubled  "  you  with  words, 
^  subverting  your  souls,  saying.  Ye 
must  be  circumcised,  and  keep  the 
law :  to  whom  "=  we  gave  no  such 
commandment : 

2.5  It  seemed  good  unto  us,  being 
assembled  with  one  accord,  to  send 


c  Gal.5.12. 


«  Gal.2.4. 


name  of  Silvanus.  2  Cor.  i.  19.  1  Thess.  i. 
1.  2  Thess.  i.  1.  1  Pet.  v.  12.  ^  Chief  men 
among  the  brethren.  Greek,Leaders.  Comp. 
Luke  xxii.  26.  Men  of  influence,  experi- 
ence, and  authority  in  the  church.  Judas 
and  Silas  are  said  to  have  been  prophets. 
ver.  23.  They  had,  therefore,  been  en- 
gaged as  preachers  and  rulers  in  the 
church  at  Jerusalem. 

23.  And  wrote  letters.  Greek,  Having 
written.  It  does  not  mean  that  they  wrote 
more  than  one  epistle.  T  By  them.  Greek, 
By  their  hand.  IF  After  this  manner. 
Greek,  These  things.  IT  Send  greeting. 
A  word  of  salutation,  expressing  their  de- 
sire of  the  happiness  (%k;§£ii)  of  the  per- 
sons addressed.  Comp.  Matt.  xxvi.  49; 
xxvii.  29.  Luke  i.  28.  John  xix.  3.  IT  In 
Antioch.  Where  the  difficulty  first  arose. 
IT  And  Syria.  Antioch  was  the  capital 
of  Syria,  and  it  is  probable  that  the  dis- 
pute vvas  not  con.Gned  to  the  capital. 
IT  And  Cilicia.  Note,  Acts  vi.  9.  Cilicia 
was  adjacent  to  Syria.  Paul  and  Barna- 
bas had  travelled  through  it;  and  it  is 
probable  that  the  same  difficulty  would 
exist  there  which  had  disturbed  the 
churches  in  Syria. 

24.  Forasmuch.  Since  we  have  heard. 
H  That  certain.  That  some.  ver.  1.  ^>  Have 
troubled  you  with  words.  With  doctrines. 
They  have  disturbed  your  minds,  and 
produced  contentions.  IF  Subverting  your 
soids.  The  word  here  used  occurs  no- 
where else  in  the  New  Testament  {kvxr. 
x£uajoi/T£;).  It  properly  means  to  collect 
together  the  vessels  used  in  a  house — the 
household  furniture — for  the  purpose  of 
removing  it.  It  is  applied  to  marauders, 
robbers,  and  enemies,  who  remove  and 
bear  off  property ;  thus  producing  distress, 
confusion,  and  disorder.  It  is  thus  used 
in  the  sense  of  disturbing,  or  destroying ; 
and  here  denotes  that  they  unsettled  their 
minds ;  that  they  produced  anxiety,  dis- 
turbance, and  distress,  by  these  doctrines 
about  Moses.  IT  To  whom  we  gave  no  such 
commandment.     They  went,    therefore, 


223 


THE  ACTS. 


[A.  D.  52. 


chosen  men  unto  you,  with  our  be- 
loved Barnabas  and  Paul, 

26  Men  that  have  hazarded " 
their  lives  for  the  name  of  our  Lord 
Jesus  Christ. 

27  We  have  sent  therefore  Judas 
and  Silas,  who  shall  also  tell  you 
the  same  things  by  ^  mouth. 

28  For  it  seemed  good  to  the 
Holy  Ghost,  and  to  us,  to  lay  upon 
you  no  greater  burthen  *  than  these 
necessary  things ; 


a  c.13.50;  14.19. 


»  word. 


b  Rev.2.24. 


without  authority.  Self-constituted  and 
self-sent  teachers  not  unfrequently  pro- 
duce disturbance  and  distress.  Had  the 
apostles  been  consulted  on  this  subject, 
the  difficulty  would  have  been  avoided. 
By  thus  saying  that  they  had  not  given 
them  a  command  to  teach  these  things, 
they  practically  assured  the  Gentile  con- 
verts that  they  did  not  approve  of  the 
course  which  those  who  went  from  Judea 
had  taken. 

26.  Men  that  have  hazarded  their  lives, 
&c.  See  ch.  xiv.  This  was  a  noble  tes- 
timony to  the  character  of  Barnabas  and 
Paul.  It  was  a  commendation  of  them  to 
the  confidence  of  the  churches,  and  an 
implied  expression  that  they  wished  their 
authority  to  be  regarded  in  the  establish- 
ment and  organization  of  the  church. 
IT  For  the  name.  In  the  cause  of  the 
Lord  Jesus. 

27.  Tlie  same  things.  The  same  things 
that  we  wrote  to  you.  They  shall  con- 
firm all  by  their  own  statements. 

28.  For  it  seemed  good  to  the  Holy  Ghost. 
This  is  a  strong  and  undoubted  claim  to 
inspiration.  It  was  with  special  reference 
to  the  organization  of  the  church,  that  the 
Holy  Spirit  had  been  promised  to  them 
by  the  Lord  Jesus.  Matt,  xviii.  18—20. 
John  xiv.  26.  ^  No  greater  burthen.  To 
impose  no  greater  restraints ;  to  enjoin  no 
other  observances.  See  Note,  ver.  10. 
IT  I'han  these  necessary  things.  Necessary, 
(1.)  In  order  to  preserve  the  peace  of  the 
church.  (2.)  To  conciliate  the  minds  of 
the  Jewish  converts,  ver.  21.  (3.)  Neces- 
sary in  their  circumstances,  particularly, 
because  the  crime  which  is  specified — 
licentiousness — was  one  to  which  all  early 
converts  were  particularly  exposed.  Note, 
ver.  20. 

29.  From  meats  offered  to  idols.  This 
explains  what  is  meant  by  "  pollutions  of 
idols."  ver.  20.    IT  Ye  shall  do  well.    You 


29  That  ye  abstain  *=  from  meats 
offered  to  idols,  and  from  blood, 
and  from  things  strangled,  and 
from  fornication  :  from  which  if  ye 
keep '^  yourselves,  ye  shall  do  well. 
Fare  ye  well. 

30  So  when  they  were  dismissed, 
they  came  to  Antioch ;  and  when 
they  had  gathered  the  multitude 
together,  they  delivered  the  epistle  : 

31  Which,  when  they  had  read, 
they  rejoiced  for  the  2  consolation. 

c  ver,20.  d  2Cor.ll.9.  Jam.1.27.  lJno.5.21.  Jude 

20,21.  2  or,  exhortation. 


I 


will  do  what  ought  to  be  done  in  regard 
to  the  subjects  of  dispute. 

31.  They  rejoiced  for  the  consolation. 
They  acquiesced  in  the  decision  of  the 
apostles  and  elders,  and  rejoiced  that  they 
were  not  to  be  subjected  to  the  burden- 
some rites  and  ceremonies  of  the  Jewish 
religion.  This  closes  the  account  of  the 
first  Christian  council.  It  was  conducted 
throughout  on  Christian  principles,  in  a 
mild,  kind,  conciliatory  spirit;  and  is  a 
model  for  all  similar  assemblages.  It 
came  together,  not  to  promote,  but  to 
silence  disputation;  not  to  persecute  the 
people  of  God,  but  to  promote  their  peace ; 
not  to  be  a  scene  of  harsh  and  angry  re- 
crimination, but  to  be  an  example  of  all 
that  was  mild,  and  tender,  and  kind. 
Those  who  composed  it  came  together, 
not  to  carry  a  point,  not  to  overreach 
their  adversaries,  not  to  be  party  men; 
but  to  mingle  their  sober  counsels,  to  in- 
quire what  was  right,  and  to  express,  in  a 
Christian  manner,  that  which  was  proper 
to  be  done.  Great  and  important  princi- 
ples were  to  be  established,  in  regard  to 
the  Christian  church;  and  they  engaged 
in  their  work  evidently  with  a  deep  sense 
of  their  responsibility,  and  with  a  just 
view  flfPth«ir, dependence  on  the  aid  of 
the  Holy  Spirit.  How  happy  would  it 
havr  ueen  if  this  spirit  had  been  possess- 
ed by  all  professedly  Christian  councils ! 
How  happy,  if  rM  had  really  sought  the 
peace  and  harmdny  Oi'  the  churches ; 
and  if  none  ha<V  ever  been  convened  to 
kindle  the  /■-''ffibf  >\»ok  '''"Uion,  to'\M?ince 
the  spirit  ot  part^.  :»r  toVend  and  destroy 
the  church  of  God"':*  '    ' 

This  council  has  been  usually  appealed 
to  '^e  authority  for  councils  in  the 
chuiou,  as  -n  permanent  arrangement; 
and  especiffiiiy  as  an  aiiti^ori'  for  x^o arts 
of  appeal  and  control.  I'.ai  it  establishes 
neither,  and  should  be  brought  as  an  au- 


A.  D.  52.] 


CHAPTER  XV. 


223 


32  And  Judas  and  Silas,  being 
prophets  also  themselves,  exhorted 
the  brethren  with  many  words,  and 
confirmed  **  them. 

33  And   after  they  had   tarried 

o  c.14.22. 


thority  for  neither.  For,  (1.)  It  was  not  a 
court  of  appeal  in  any  intelligible  sense. 
It  was  an  assembly  convened  for  a  spe- 
cial purpose ;  designed  to  settle  an  in- 
quiry which  arose  in  a  particular  part  of 
the  church,  and  which  required  the  col- 
lected wisdom  of  the  apostles  and  elders 
to  settle.  (2.)  It  had  none  of  the  marks 
or  appendages  of  a  court.  The  term  court, 
or  judicature,  is  nowhere  applied  to  it; 
nor  to  any  assembly  of  Christian  men,  in 
the  New  Testament.  Nor  should  these 
terms  be  used  now  in  the  churches. 
Courts  of  judicature  imply  a  degree  of 
authority,  which  cannot  be  proved  from 
the  New  Testament  to  have  been  con- 
ceded to  any  ecclesiastical  body  of  men. 
(3.)  There  is  not  the  slightest  intimation 
that  any  thing  like  permanency  was  to  be 
attached  to  this  council ;  or  that  it  would 
be  periodically  or  regularly  repeated.  It 
will  prove,  indeed,  that  when  cases  of 
difficulty  occur ;  when  Christians  are  per- 
plexed and  embarrassed ;  or  when  con- 
tentions arise,  it  will  be  proper  to  refer  to 
Christian  men  for  advice  and  direction. 
Such  was  the  case  here;  and  such  a 
course  is  obviously  proper.  If  it  should 
be  maintained  that  it  is  well  that  Chris- 
tian ministers  and  laymen  should  assem- 
ble periodically,  at  stated  intervals,  on 
the  supposition  that  such  cases  may  arise, 
this  is  conceded  ;  but  the  example  of  the 
apostles  and  elders  should  not  be  pleaded 
as  makmg  such  assemblies  of  divine  right 
and  authority,  or  as  being  essential  to  the 
existence  of  a  church  of  God.  Such  an 
arrangement  has  been  deemed  to  be  so 
desirable  by  Christians,  that  it  has  been 
adopted  by  Episcopalians  in  tUeirtrfegular 
annual  and  triennial  conventions  ;  ;  by 
Methodists  in  their  conferences;  by  Wes- 
byterians  in  their  general  a^«m^bly;  by 
Friends  in  their  yearljJ.meo*ings ;  by  Bap- 
tists and  Congregat:o<r  lisis  in  their  asso- 
ciations, &c.  But,  thtr,  ex^  Tiple  of  the 
council  f>\mmoned  a  ^-  lec  'ih^fmerg-Mcy 
at  Jeru.Siiiera,  sboum  no  be  pleaded  as 
giving  divine^ authority  ^j  all,  or  to  any 
of  these  periodical  assemblages.  The';: 
are  wise  {».nd  prudent  arrangements,. jt--:- 
tributing  to  the  peace  of  the  chirch ;  duu 
the  example  o-^^thevfiouncil  at  J'T'isalem 
can  be  adduceu  a?,  furnishing  as  much 
divine  authority  for  one  as  for  another ; 


there  a  space,  they  were  let  go  *  in 
peace  from  the  brethren  unto  the 
apostles. 

34  Notwithstanding,  it  pleased 
Silas  to  abide  there  still. 

b  lCor.16.11.  2Jno.lO. 

that  is,  it  does  not  make  all  or  either  of 
them  of  divine  authority,  or  as  obligatory 
on  the  church  of  God.  (4.)  It  should  be 
added,  that  a  degree  of  authority  (comp. 
ch.  xvi.  4)  would,  of  course,  be  attached 
to  the  decision  of  the  apostles  and  elders 
at  that  time,  which  cannot  be  to  any  body 
of  ministers  and  laymen  now.  Besides,  it 
should  never  be  forgotten — what,  alas,  it 
seems  to  have  been  the  pleasure  and  the 
interest  of  ecclesiastics  to  forget — that 
neither  the  apostles  nor  elders  asserted  any 
jurisdiction  over  the  churches  of  Antioch, 
Syria,  and  Cilicia ;  that  they  did  not  claim 
a  right  to  have  these  cases  referred  to 
them  ;  that  they  did  not  attempt  "  to  lord 
it"  over  their  faith  or  their  consciences. 
The  case  was  a  single,  specific,  definite 
question,  referred  to  them;  and  they  de- 
cided it  as  such.  They  asserted  no  ab- 
stract right  of  such  jurisdiction  ;  they 
sought  not  to  intermeddle  with  it;  they 
enjoined  no  future  reference  to  them,  to 
their  successors,  or  to  any  ecclesiastical 
tribunal.  They  evidently  regarded  the 
churches  as  blessed  with  the  most  ample 
freedom  ;  and  evidently  contemplated  no 
arrangement  of  a  permanent  character, 
asserting  a  right  to  legislate  on  articles 
of  faith,  or  to  make  laws  for  the  direction 
of  the  Lord's  freemen. 

32.  Being  prophets.  See  Note,  ch.  xi. 
27.  This  evidently  implies  that  they  had 
been  preachers  before  they  went  to  An- 
tioch. What  was  the  precise  nature  of 
the  office  of  a  prophet  in  the  Christian 
church,  it  is  not  easy  to  ascertain.  Possi- 
bly it  may  imply  that  they  were  teachers 
of  unusual  or  remarkable  ability.  IT  Con- 
firmed them.  Strengthened  them ;  that  is, 
by  their  instructions  and  exhortations. 
Note,  ch.  xiv.  22. 

33.  A  space.  For  some  time.  H  Thei/ 
were  let  go  in  peace.  An  expression  im- 
plying that  they  departed  with  the  affec- 
tionate regard  of  the  Christians  to  whom 
they  had  ministered,  and  with  their  high- 
est wishes  for  their  prosperity.  1  Cor.  xvi. 
11.  2  John  10.  Silas,  however,  it  seems, 
chose  to  remain.  H  Unto  the  apostles.  At 
Jerusalem.  Many  MSS.  however,  in- 
stead of  "  unto  the  apostles,"  read,  "  unto 
those  who  had  sent  them."  The  sense  is 
not  materially  different. 

34.  Notwithstanding,  &c,    This  whole 


224 


THE  ACTS. 


[A.  D.  52. 


35  Paul  also  and  Barnabas  con- 
tinued in  Antioch,  teaching  and 
preaching  the  word  of  the  Lord, 
with  many  others  also. 

36  And  some  days  after,  Paul 
said  unto  Barnabas,  Let  us  go  again 
and  visit  our  brethren  in  "  every 
city  where  we  have  preached  the 
word  of  the  Lord,  and  see  how 
they  do. 

37  And  Barnabas  determined  to 
take  with  them  John  *  whose  sur- 
name was  Mark. 

38  But  Paul  thought  not  good  to 


a  c.l3.4,&c. 


ic.  12. 12,25.  Col.4.10. 


verse  is  wanting  in  many  MSS.  in  the 
Syriac,  Arabic,  and  Coptic  versions ;  and 
is  regarded  as  spurious  by  Mill,  Gries- 
bach,  and  by  other  critics.  It  was  proba- 
bly introduced  by  some  early  transcriber, 
who  judged  it  necessary  to  complete  the 
narrative.  The  Latin  Vulgate  reads,  "  It 
seemed  good  to  Silas  to  remain,  but  Ju- 
das went  alone  to  Jerusalem." 

35.  Paul,  also,  and  Barnabas  continued 
in  Antioch.  How  long  a  time  is  unknown. 
It  is  probable  that  at  this  time  the  unhap- 
py incident  occurred  between  Paul  and 
Peter,  which  is  recorded  in  Gal.  ii.  1 1 — 14. 

36.  Let  us  go  again  and  visit  our  bre- 
thren. That  is,  in  the  churches  which 
they  had  established  in  Asia  Minor,  ch. 
xiii.  xiv.  This  was  a  natural  wish  ;  and 
was  an  enterprise  that  might  be  attended 
with  important  advantages  to  those  feeble 
churches. 

37.  But  Barnabas  determined.  Greek, 
Willed,  or  was  disposed  to  (?3ou?-£uo-aTo). 
•r  John,  &c.  Note,  ch.  xii.  12.  He  had 
been  with  them  before  as  a  travelling  com- 
panion, ch.  xii.  25 ;  xiii.  5.  He  was  the 
son  of  a  sister  of  Barnabas  (Col.  iv.  10),  and 
it  is  probable  that  Barnabas'  affection  for 
his  nephew  was  the  main  reason  for  in- 
ducing him  to  wish  to  take  him  with  him 
in  the  journey. 

38.  But  Paul  thought  not  good.  Did 
not  think  it  proper.  Because  he  could 
not  confide  in  his  perseverance  with  them 
in  the  toils  and  perils  of  their  journey. 
IT  Who  departed  from  them,  &c.  ch.  xiii. 
13.  Why  he  did  this  is  not  known.  It 
was  evidently,  however,  for  some  cause 
which  Paul  did  not  consider  satisfactory, 
and  which  in  his  view  disqualified  him 
from  being  their  attendant  again.  IT  To 
the  work.    Of  preaching  the  gospel. 

39.  And  the  contention  was  so  sharp. 
The  word  used  here  (a-ctfo^uo-Atc;)  is  that 


take  him  with  them,  who  departed  *= 
from  them  from  Pamphylia,  and 
went  not  with  them  to  the  work. 

39  And  the  contention  was  so 
sharp  between  them,  that  they  de- 
parted asunder  one  from  the  other  : 
and  so  Barnabas  took  Mark,  and 
sailed  unto  Cyprus : 

40  And  Paul  chose  Silas,  and 
departed,  being  recommended  '^  by 
the  brethren  unto  the  grace  of 
God. 

41  And  he  went  through  Syria  and 
Cilicia,  confirming  *  the  churches. 

cc.13.13.        del 4.26;  20.32.         ec.16.5. 

from  which  our  word  paroxysm  is  derived. 
It  may  denote  any  excitement  of  mind, 
and  is  used  in  a  good  sense  in  Heb.  x.  24. 
It  here  means  evidently  a  violent  alterca- 
tion that  resulted  in  their  separation  for 
a  time,  and  in  their  engaging  in  different 
spheres  of  labour.  IT  And  sailed  unto 
Cyprus.  This  was  the  native  place  of 
Barnabas.     Note,  ch.  iv.  36. 

40.  Being  recommended.  Being  com- 
mended by  prayer  to  God.  Note,  ch.  xiv.26. 

41.  Syria  and  Cilicia.  These  were 
countries  lying  near  to  each  other, 
which  Paul,  in  company  with  Barnabas, 
had  before  visited.  IT  Confirming  the 
churches.  Strengthening  them  by  instruc- 
tion and  exhortation.  It  has  no  reference 
to  the  rite  of  confirmation.  See  Note, 
Acts  xiv.  22. 

In  regard  to  this  unhappy  contention 
between  Paul  and  Barnabas,  and  their 
separation  from  each  other,  we  may  make 
the  following  remarks.  (1.)  That  no  apo- 
logy or  vindication  of  it  is  offered  by  the 
sacred  writer.  It  was  undoubtedly  im- 
proper and  evil.  It  was  a  melancholy 
instance  in  which  even  apostles  evinced 
an  improper  spirit,  and  engaged  in  im- 
proper strife.  (2.)  In  this  contention  it  is 
probable  that  Paul  was,  in  the  main, 
right.  Barnabas  seems  to  have  been  in- 
fluenced by  attachment  to  a  relative ; 
Paul  sought  a  helper  who  would  not 
shrink  from  duty  and  danger.  It  is  clear 
that  Paul  had  the  sympathies  and  prayers 
of  the  church  in  his  favour  (ver.  40), 
and  it  is  more  than  probable  that  Barna- 
bas departed  without  any  such  sympathy, 
ver.  39.  (3.)  There  is  reason  to  think 
that  this  contention  was  overruled  for  the 
furtherance  of  the  gospel.  They  went  to 
different  places,  and  preached  to  different 
people.  It  often  happens  that  the  un- 
happy and  wicked  strifes  of  Christians 


A.  D.  53.] 


CHAPTER  XVI. 


225 


CHAPTER  XVI. 
npHEN  came  he  to  Derbe  "  and 
**•  Lystra :  and  behold,  a  certain 
disciple  was  there,  named  Timo- 
theus,  *  the  son  of  a  '^  certain  wo- 
man, which  was  a  Jewess,  and  be- 
lieved ;  but  his  father  i^flrs  a  Greek  : 
2  Which  was  well  '^  reported  of 


a  c. 14.6. 
e  2Tiin.l.5. 


ic.19.22.  Rom.16.21.  lCor.4.17. 
d  c.6.3.  lTim.5.10.  Heb.11.2. 


are  the  means  of  exciting  their  zeal,  and 
of  extending  the  gospel,  and  of  establish- 
ing  churches.    But  no  thanks  to  their 
contention ;  nor  is  the  guilt  of  their  anger 
and  strife  mitigated   by  this.     (4.)   This 
difTerence  was  afterwards  reconciled,  and 
Paul  and  Barnabas  again  became  travel- 
ling companions.    1  Cor.  ix.  6.    Gal.  ii.  9. 
(5.)  There  is  evidence  that  Paul  also  be- 
came reconciled  to  John  Mark.     Col.  iv. 
10.  Philem.  24.  2  Tim.  iv.  11.    How  long 
this  separation  continued  is  not  known  ; 
but  perhaps  in  this  journey  with  Barnabas, 
John  gave  such  evidence  of  his  courage 
and  zeal  as  induced  Paul  again  to  admit 
him  to  his  confidence  as  a  travelling  com- 
panion, and  as  to  become  a  profitable  fel- 
low-labourer.    See  2  Tim.  iv.  11,  "Take 
Mark,  and  bring  him  with  thee ;  for  he  is 
profitable  to  me  for  the  ministry."     (6.) 
This  account  proves  that  there  was  no 
collusion  or  agreement  among  the  apostles 
to  impose  upon  mankind.     Had    there 
been  such  an  agreement,  and  had  the 
books  of  the  New  Testament  been  an  im- 
posture, the  apostles  would  have  been  re- 
presented as  perfectly  harmonious,  and  as 
united   in  all    their  views   and  efforts. 
What  impostor  would  have  thought  of  the 
device  of  representing  the  early  friends 
of  the  Christian  religion  as  divided,  and 
contending,  and    separating    from    each 
other  ?    Such  a  statement  has  an  air  of 
candour  and  honesty,  and  at  the  same 
time  is  apparently  so  much  against  the 
truth   of  the  system,    that  no  impostor 
would  have  thought  of  resorting  to  it. 
CHAPTER  XVI. 
1.  Then  came  he.    That  is,   Paul,  in 
company  with    Silas.     Luke    does    not 
give  us  the  history  of  Barnabas,  but  con- 
fines his  narrative  to  the  journey  of  Paul. 
IF  To  Derbe  and  Lystra.    Note,  ch.  xiv.  G. 
IF  And  behold  a  certain  disciple  named  Ti- 
motheus.    It  was  to  this  disciple  that  Paul 
afterwards   addressed   the   two  epistles 
which  bear  his  name.     It  is  evident  that 
he  was  a  native  of  one  of  these  places, 
but  whether  of  Derbe  or  Lystra  it  is  im- 
possible to  determine.    IT  'The  son  of  a 


by  the  brethren  that  were  at  Lystra 
and  Iconium. 

3  Him  would  Paul  have  to  go 
forth  with  him ;  and  took  and  cir- 
cumcised him,  ^  because  of  the 
Jews  ^  which  were  in  those  quar- 
ters ;  for  they  knew  all  that  his 
father  was  a  Greek. 

e  Gal.2.3-8;  5.1-3.       /  lCor.9.20. 


certain  woman,  &c.  Her  name  was  Eunice. 
2  Tim.  i.  5.  H  And  believed.  And  was  a 
Christian.  It  is  evident  also  that  her 
mother  was  a  woman  of  distinguished 
Christian  piety.  2  Tim.  i.  5.  It  was  not 
lawful  for  a  Jew  to  marry  a  woman  of 
another  nation,  or  to  give  his  daughter  in 
marriage  to  a  Gentile.  Ezra  ix.  12.  But 
it  is  probable  that  this  law  was  not  re- 
garded very  strictly  by  the  Jews  who 
lived  in  the  midst  of  heathen  nations.  It 
is  evident  that  Timothy,  at  this  time,  was 
very  young ;  for  when  Paul  besought 
him  to  abide  at  Ephesus,  to  take  charge 
of  the  church  there  (1  Tim.  i.  4),  he  ad- 
dressed him  then  as  a  young  man.  1  Tim. 
iv.  12,  "  Let  no  man  despise  thy  youth." 
IT  But  his  father  was  a  Greek.  Evidently 
a  man  who  had  not  been  circumcised,  for 
had  he  been,  Timothy  would  have  been 
also. 

2.  Which.  That  is,  Timothy.  The  con- 
nexion requires  us  to  understand  this  of 
him.  Of  the  character  of  his  father  no- 
thing is  known.  IT  Was  well  reported  of 
Was  esteemed  highly  as  a  young  man  of 
piety  and  promise.  Note,  ch.  vi.  3.  Comp. 
1  Tim.  V.  10.  Timothy  had  been  reli- 
giously educated.  He  was  carefully 
trained  in  the  knowledge  of  the  Holy 
Scriptures,  and  was  therefore  the  better 
qualified  for  his  work.     2  Tim.  iii.  15. 

3.  Him  would  Paul  have,  &c.  This  was 
an  instance  of  Paul's  selecting  young  men 
of  piety  for  the  holy  ministry.  It  shows, 
(1.)  That  he  was  disposed  to  look  up  and 
call  forth  the  talent  that  might  be  in  the 
church,  that  might  be  usefully  employed. 
It  is  quite  evident  that  Timothy  would 
not  have  thought  of  this,  had  it  not  been 
suggested  by  Paul.  The  same  thing.  Edu- 
cation societies  are  attempting  now  to  ac- 
complish. (2.)  That  Paul  sought  proper 
qualifications,  and  valued  them.  Those 
were,  (a)  That  he  had  a  good  reputation 
for  piety,  &c.  ver.  2.  This  he  demanded 
as  an  indispensable  qualification  for  a 
minister  of  the  gospel.  1  Tim.  iii.  7, 
"  Moreover  he  (a  bishop)  must  have  a 
good  report  of  them  which  are  without." 


2^26 


THE  ACTS. 


[A.  D.  53. 


4  And  as  they  went  through  the 
cities,  they  delivered  them  the  de-' 
crees  for  to  keep,  that  were  ordain- 
ed "  of  the  apostles  and  elders 
which  were  at  Jerusalem. 

5  And  so  were  the  churches  '  es- 
tablished in  the  faith,  and  increased 
in  number  daily. 

ac.15.28,29.        i  c.15.41. 


Comp.  Acts  xxii.  12.  (6)  Paul  esteemed 
him  to  be  a  young  man  of  talents  and 
prudence.  His  admitting  him  to  a  part- 
nership in  his  labours,  and  his  intrusting 
to  him  the  affairs  of  the  church  at  Ephe- 
sus,  prove  this,  (c)  He  had  been  care- 
fully trained  in  the  Holy  Scriptures.  A 
foundation  was  thus  laid  for  usefulness. 
And  this  qualification  seems  to  have  been 
deemed  by  Paul  of  indispensable  value 
for  the  right  discharge  of  his  duties  in 
this  holy  office.  IT  And  he  took  and  cir- 
cumcised him.  This  was  evidently  done 
to  avoid  the  opposition  and  reproaches  of 
the  Jews.  It  was  a  measure  not  binding 
in  itself  (comp.  ch.  xv.  1.  28,  29) ;  but  the 
neglect  of  which  would  expose  to  conten- 
tion and  opposition  among  the  Jews, 
and  greatly  retard  or  destroy  his  useful- 
ness. It  was  an  act  of  expediency  for 
the  sake  of  peace,  and  was  in  accordance 
with  Paul's  uniform  and  avowed  princi- 
ple of  conduct.  1  Cor.  ix.  20,  "  And  unto 
the  Jews  I  became  as  a  Jew,  that  I  might 
gain  the  Jews."    Comp.  Acts  xxi.  23 — 26. 

4.  And  as  (hey  went  through  the  cities. 
The  cities  of  Syria,  Cilicia,  &c.  T  They 
delivered  them.  Paul  and  Silas  delivered 
to  the  Christians  in  those  cities.  IT  The 
decrees,  rd  Soy/^arx.  The  decrees  in  re- 
gard to  the  four  things  specified  in  ch.  xv. 
20.  29.  The  word  translated  decrees  oc- 
curs in  Luke  ii.  1,  "■A  decree  from  Caesar 
Augustus;"  in  Acts  xvii.  7,  "The  de- 
crees of  Caesar;"  in  Eph.  ii.  15,  and  in 
Col.  ii.  14.  It  properly  means  a  law  or 
edict  of  a  king,  or  legislature.  In  this 
instance  it  was  the  decision  of  the  coun- 
cil in  a  case  submitted  to  it ;  and  implied 
an  obligation  on  the  Christians  to  submit 
to  that  decision.  The  laws  of  the  apos- 
tles would,  and  ought  to  be,  in  such  cases, 
esteemed  to  be  binding.  It  is  probable 
that  a  correct  and  attested  copy  of  the 
letter  (ch.  xv.  23 — 29)  would  be  sent  to 
the  various  churches  of  the  Gentiles. 
IT  To  keep.  To  obey,  or  to  observe. 
IT  That  were  ordained.  Gr.  That  were 
adjudged,  or  determined. 

o.  Established  in  the  faith.    Confirmed 


6  Now  when  they  had  gone 
throughout  Phrygia  and  the  region 
of  '^  Galatia,  and  were  forbidden  of 
^  the  Holy  Ghost  to  preach  the 
word  in  *  Asia, 

7  After  they  were  come  to  Mysia, 
they  assayed  to  go  into  Bythinia : 
but  the  Spirit  suifered  them  not. 

c  Gal. 1.2.  lPet.1.1.  d  Amos  8.11,12.  lCor.12.1!. 

eRev.1.4,11. 

in  the  belief  of  the  gospel.  The  effect 
of  the  wise  and  conciliatory  measure  was 
to  increase  and  strengthen  the  churches. 
6.  Throughout  Phrygia.  This  was  the 
largest  province  of  Asia  Minor.  It  had 
Bythinia  north  ;  Pisidia  and  Lycia  south ; 
Galatia  and  Cappadocia  east;  and  Lydia 
and  Mysia  west.  ^  And  the  region  of 
Galatia.  This  province  was  directly  east 
of  Phrygia.  The  region  was  formerly 
conquered  by  the  Gauls.  They  settled 
in  it,  and  called  it,  after  their  own  name, 
Galatia.  The  Gauls  invaded  the  country 
at  different  times,  and  no  less  than  three 
tribes  or  bodies  of  Gauls  had  possession 
of  it.  Many  Jews  were  also  settled  there. 
It  was  from  this  cause  that  so  many  par- 
ties could  be  formed  there,  and  that  so 
much  controversy  would  arise  between 
the  Jewish  and  Gentile  converts.  See 
the  Epistle  to  the  Galatians.  IT  And  were 
forbidden.  Probably  by  a  direct  revela- 
tion. The  reason  of  this  was,  doubtless, 
that  it  was  the  intention  of  God  to  extend 
the  gospel  farther  into  the  regions  of 
Greece  than  would  have  been  done  if 
they  had  remained  in  Asia  Minor.  This 
prohibition  was  the  means  of  the  first  in- 
troduction of  the  gospel  into  Europe. 
H  In  Asia.  See  Note,  ch.  ii.  9.  This  was 
doubtless  the  region  of  proconsular  Asia. 
This  region  was  also  called  Ionia.  Of 
this  region  Ephesus  was  the  capital ;  and 
here  were  situated  also  the  cities  of 
Smyrna,  Thyatira,  Philadelphia,  &c., 
within  which  the  seven  churches  men- 
tioned in  Rev.  i.  ii.  iii.  were  established. 
Cicero  speaks  of  proconsular  Asia  as  con- 
taining the  provinces  of  Phrygia,  Mysia, 
Caria,  and  Lydia.  In  all  this  region'  the 
gospel  was  afterwards  preached  with 
great  success.  But  now  a  more  important 
and  a  wider  field  was  opened  before  Paul 
and  Barnabas,  in  the  extensive  country 
of  Macedonia. 

7.  Mysia.  This  was  a  province  of  Asia 
Minor,  having  Propontis  on  the  north, 
Bythinia  on  the  east,  Lydia  on  the  south, 
and  the  .^gean  sea  on  the  west.  -IT  They 
assayed.    They  endeavoured ;    they  at- 


A.  D.  52.] 


CHAPTER  XVI. 


22^ 


8  And  they  passing  by  Mysia, 
came  down  to  "  Troas. 

9  And  a  vision  appeared  to  Paul 
in  the  night ;  There  stood  a  man  '' 
of  Macedonia,  and  prayed  him,  say- 
ing, Come  over  into  Macedonia,  and 
help  us. 

10  And  after  he  had  seen  the 
vision,  immediately  we  endeavour- 
ed to  go  "^  into  Macedonia,  assuredly 
gathering  that  the  Lord  had  called 


a  2Cor.2.12.  2Tim.4.13.        b  c.19.30. 


c2Cor.2.I3. 


tempted.    IT  Into  Bythinia.    A  province 
of  Asia  Minor,  lying  east  of  Mysia. 

8.  Came  down  to  Troas.  This  was  a 
city  of  Phrygia  or  Mysia,  on  the  Helles- 
pont, between  Troy  north,  and  Assos 
south.  Sometimes  the  name  Troas,  or 
Troad,  is  used  to  denote  the  whole  coun- 
try of  the  Trojans,  the  province  where 
the  ancient  city  of  Troy  had  stood.  This 
region  was  much  celebrated  in  the  early 
periods  of  Grecian  history.  It  was  here 
that  the  events  recorded  in  the  Iliad  of 
Homer  are  supposed  to  have  occurred. 
The  city  of  Troy  has  long  since  been 
completely  destroyed.  Troas  is  several 
times  mentioned  in  the  New  Testament. 
2  Cor.  ii.  12.  2  Tim.  iv.  13.  Acts  xx.  5. 

9.  And  a  vision.  Note,  ch.  x.  3.  ^  There 
stood  a  man,  &c.  The  appearance  of  a 
man,  who  was  known  to  be  of  Macedonia, 
probably,  by  his  dress  and  language. 
Whether  this  was  in  a  dream,  or  whether 
it  was  a  representation  made  to  the  senses 
while  awake,  it  is  impossible  to  tell. 
The  will  of  God  was  at  different  times 
made  known  in  both  these  ways.  Comp. 
Matt.  ii.  12.  Note,  Acts  x.  3.  Grotius 
supposes  that  this  was  the  guardian  angel 
of  Macedonia,  and  refers  for  illustration 
to  Dan.  X.  12,  13.  20,21.  But  there  seems 
to  be  no  foundation  for  this  opinion.  IT  0/ 
Macedonia.  This  was  an  extensive  coun- 
try of  Greece,  having  Thrace  on  the  north, 
Thessaly  south,  Epirus  west,  and  the 
JEgean  sea  east.  It  is  supposed  that  it 
was  peopled  by  Kittim,  son  of  Javan.  Gen. 
X.  4.  The  kingdom  rose  into  celebrity 
chiefly  under  the  reign  of  Philip  and  his 
son  Alexander  the  Great.  It  was  the  first 
region  in  Europe  in  which  we  have  any 
record  that  the  gospel  was  preached. 
IT  And  help  7is.  That  is,  by  preaching 
the  gospelt  This  was  a  call  to  preach 
the  gospel  in  an  extensive  heathen  land, 
amidst  many  trials  and  dangers.  To  this 
call,  notwithstanding  all  this  prospect  of 
danger,  they  cheerfully  responded,  and 


us  for  to  preach  the  gospel  unto 
them. 

11  Therefore  loosing  from  Troas, 
we  came  with  a  straight  course  to 
Samothracia,  and  the  next  day  to 
Neapolis ; 

12  And  from  thence  to  Philippi,"* 
which  is  the  '  chief  city  of  that  part 
of  Macedonia,  and  a  colony.  And 
we  were  in  that  city  abiding  cer- 
tain days. 


dPhil.l.I. 


'  or,  the  first. 


gave  themselves  to  the  Vi'ork.  Their  con- 
duct was  thus  an  example  to  the  church. 
From  all  portions  of  the  earth  a  similar 
call  is  now  coming  to  the  churches. 
Openings  of  a  similar  character,  for  the 
introduction  of  the  gospel,  are  presented 
in  all  lands.  Appeals  are  coming  from 
every  quarter;  and  all  that  seems  now 
necessary  for  the  speedy  conversion  of 
the  world  is,  for  the  church  to  enter  into 
these  vast  fields  with  the  self-denial,  spi- 
rit, and  zeal  which  characterized  the  apos- 
tle Paul. 

10.  We  endeavoured.  This  is  the  first 
instance  in  which  Luke  refers  to  him.self 
as  being  in  company  with  Paul.  It  is 
hence  probable  that  he  joined  Paul  and 
Silas  about  this  time;  and  it  is  evident 
that  he  attended  him  in  his  travels,  as  re- 
corded throughout  the  remainder  of  the 
Acts.  IT  Assuredly  gathering.  Being  cer- 
tainly convinced. 

11.  Loosing  from  Troas.  Setting  sail 
from  this  place.  IF  To  Samothracia.  This 
was  an  island  in  the  JEgean  sea,  not  far 
from  Thrace.  It  was  peopled  by  inhabit- 
ants from  Samos  and  from  Thrace,  and 
hence  called  Samothracia.  It  was  about 
twenty  miles  in  circumference  ;  and  was 
an  asylum  for  fugitives  and  criminals. 
VAnd  the  next  day  to  Neapolis.  This  was  a 
maritime  city  of  Macedonia,  near  the  bor- 
ders of  Thrace.    It  is  now  called  Napoli. 

12.  And  from  thence  to  Philippi.  The 
former  name  of  this  city  was  Dathos.  It 
was  repaired  and  adorned  by  Philip,  the 
father  of  Alexander  the  Great,  and  after 
him  was  called  Philippi.  It  was  famous 
for  having  been  the  place  where  several 
battles  were  fought  in  the  civil  wars  of 
the  Romans,  and  among  others,  for  the 
decisive  battle  between  Brutus  and  An- 
tony. At  this  place  Brutus  killed  himself 
To  the  church  in  this  place  Paul  after- 
wards wrote  the  epistle  which  bears  its 
name.  H  Which  is  a  chief  oily  of  that 
part  of  Macedonia.    This  whole  region 


228 


THE  ACTS. 


[A.  D.  52. 


13  And  on  the  ^  sabbath  we  went 
out  of  the  city  by  a  river  side,  where 
prayer  "  was  wont  to  be  made :  and 
we  sat  down,  and  spake  unto  the 
women  which  resorted  thither, 

14  And  a  certain  woman  named 
Lydia,  a  seller  of  purple,  of  the  city 
ofThyatira,  which  worshipped  God, 
heard  us:   whose  heart  ^  the  Lord 


I  sabbath-day 


ac.21.5. 


b  Luke  24.45. 


had  been  conquered  by  the  Romans  un- 
der Paulus  Emilius.  By  him  it  was  di- 
vided into  four  parts  or  provinces.  (Livy.) 
The  Syriac  version  renders  it,  "  a  city  of 
the  first  part  of  Macedonia;"  and  there  is 
a  medal  extant  which  also  describes  this 
region  by  this  name.  It  has  been  pro- 
posed, therefore,  to  alter  the  Greek  text 
in  accordance  with  this,  since  it  is  knovyn 
that  Amphipoiis  was  made  the  chief  city 
by  Paulus  Emilius.  But  it  may  be  re- 
marked, that  although  Amphipoiis  was 
the  chief  city  in  the  time  of  Paulus  Emi- 
lius, it  may  have  happened  that  in  the 
lapse  of  two  hundred  and  twenty  years 
from  that  time,  Philippi  might  have  be- 
come the  most  extensive  and  splendid 
city.  The  Greek  here  may  also  mean 
simply  that  this  was  the^rs^  city  to  which 
they  arrived  in  their  travels.  IT  And  a 
colony.  Tliis  is  a  Latin  word,  and  means 
that  this  was  a  Roman  colony.  The  word 
denotes  a  city  or  province  which  was 
planted  or  occupied  by  Roman  citizens. 
Ou  one  of  the  coins  now  extant,  it  is  re- 
corded that  Julius  Csesar  bestowed  the 
advantages  and  dignity  of  a  colony  on 
Philippi,  which  Augustus  afterwards  con- 
firmed and  augmented.  See  Rob.  Cat. 
Art.  Philippi.  ^  Certain  days.  Some  days. 
13.  A7id  on  the  Sabbath.  There  is  no 
doubt  that  in  this  city  there  were  Jews. 
In  the  lime  of  the  apostles  they  were  scat- 
tered extensively  throughout  the  known 
world.  %  By  a  river  side.  What  river 
this  was,  is  not  known.  It  is  known,  how- 
ever, that  the  Jews  were  accustomed  to 
provide  water,  or  to  build  their  syna- 
gogues and  oratories  near  water,  for  the 
convenience  of  the  numerous  washings 
before  and  during  their  religious  services. 
T  Where  prayer.  Where  there  was  a 
proseuch<B,  or  place  of  prayer ;  or  where 
prayer  was  commonly  offered.  The  Greek 
will  bear  either;  but  the  sense  is  the 
same.  Places  for  prayer  were  erected 
by  the  Jews  in  the  vicinity  of  cities  and 
towns,  and  particularly  where  there  were 
not  Jewish  families  enough,  or  where 
they  were  forbidden  by  the  magistrate  to 


opened,  that  she  attended  unto  the 
things  which  were  spoken  of  Paul. 

15  And  when  she  was  baptized, 
and  her  household,  she  besought  * 
us,  saying.  If  ye  have  judged  me 
to  be  faithful  to  the  Lord,  come  into 
my  house,  and  abide  there.  And  she 
constrained  us. 

16  And  it  came  to  pass,  as  we 

c  Heb.13.2. 

erect  a  synagogue.  These  proseuchce,  or 
places  of  prayer,  were  simple  enclosures 
made  of  stones  in  a  grove,  or  under  a  tree, 
where  there  would  be  a  retired  and  con- 
venient place  for  worship.  IT  Was  wont. 
Was  accustomed  to  be  offered  ;  or  where 
it  was  established  by  custom.  IT  And 
spake  unto  the  women,  &c.  This  was  pro- 
bably before  the  regular  service  of  the 
place  commenced. 

14.  A  seller  of  purple.  Purple  was  a 
most  valuable  colour,  obtained  usually 
from  shell-fish.  It  was  chiefly  worn  by 
princes  and  by  the  rich ;  and  the  traffic  in 
it  might  be  very  profitable.  IT  T/ie  city 
of  Thyatira.  This  was  a  city  of  Lydia, 
in  Asia  Minor,  now  called  Ak-hisar.  The 
art  of  dying  was  particularly  cultivated, 
as  appears  from  an  inscription  found 
there.  (See  Kuirwel.)  IT  Which  worship- 
ped  God.  A  religious  woman,  a  prose- 
lyte. Note,  ch.  xiii.  16.  IT  Whose  heart  the 
Lord  opened.     See  Note,  Luke  xxiv.  45. 

15.  And  wlien  she  was  baptized.  Appa- 
rently without  any  delay.  Comp.  Acts  ii. 
41 ;  viii.  38.  It  was  usual  to  be  baptized 
immediately  on  believing.  IT  And  her 
household.  Greek,  Her  house  (o  oixo;  kut?-?). 
Her  family.  No  rilention  is  made  of  their 
having  believed.  And  the  case  is  one 
that  affords  a  strong  presumptive  proof 
that  this  was  an  instance  of  household  or 
infant  baptism.  For,  (1.)  Her  believing  is 
particularly  mentioned.  (2.)  It  is  not  in- 
timated that  they  believed.  On  the  con- 
trary, it  is  strongly  implied  that  ihey  did 
not.  (3.)  It  is  manifestly  implied  that  they 
were  baptized  because  she  believed.  It 
was  the  offering  of  her  family  to  the  Lord. 
It  is  just  such  an  account  as  would  now 
be  given  of  a  household  or  family  that 
were  baptized  on  the  faith  of  the  parent. 
IT  If  ye  have  judged  me  to  be  faithful.  If 
you  deem  me  a  Christian,  or  a  believer. 
IT  And  she  constrained  us.  She  urged  us. 
This  was  an  instance  of  great  hospilality, 
and  also  an  evidence  of  her  desire  for  fur- 
ther instruction  in  the  doctrines  of  reli- 
gion. 

16.  As  we  went  to  prayer,    Greek,  As 


A.  D.  53.] 


CHAPTER  XVI. 


229 


went  to  prayer,  a  certain  damsel 
possessed  »  with  a  spirit  of  '  divi- 
nation met  us,  which  brought  her 
masters  much  gain  *  by  soothsay- 
ing : 

17  The  same  followed  Paul  and 
us,  and  cried,  saying,  These  men 
are  the  servants  of  the  most  high  "^ 

a  lSam.28.7.  »  or,  Python.  b  c.  19.24. 

cGen.l4.1»-22. 

we  were  going  to  the  proseuchce,  the  place 
of  prayer,  ver.  13.  Whether  this  was  on 
the  same  day  in  which  the  conversion  of 
Lydia  occurred,  or  at  another  time,  is  not 
mentioned  by  the  historian.  IT  A  certain 
damsel.  A  maid,  a  young  woman.  IT  Pos- 
sessed with  a  spirit  of  divination.  Gr.  Py- 
tho7i.  See  the  margin.  Python,  or  Pythios, 
was  one  of  the  names  of  Apollo,  the  Gre- 
cian god  of  the  fine  arts,  of  music,  poetry, 
medicine,  and  eloquence.  Of  these  he  was 
esteemed  to  have  been  the  inventor.  He 
was  reputed  to  be  the  third  son  of  Jupiter 
and  Latona.  He  had  a  celebrated  temple 
and  oracle  at  Delphi,  which  was  resorted 
to  from  all  parts  of  the  world,  and  which 
was  perhaps  the  only  oracle  that  was  in 
universal  repute.  The  name  Python  is 
said  to  have  been  given  him  because,  as 
soon  as  he  was  born,  he  destroyed  with 
arrows  a  serpent  of  that  name,  that  had 
been  sent  by  Juno  to  persecute  Latona  ; 
hence  his  common  name  was  tlie  Pythian 
Apollo.  He  had  temples  on  mount  Par- 
nassus, at  Delphi,  Delos,  Claros,  Tenedos, 
&c. ;  and  his  worship  was  almost  univer- 
sal. In  the  celebrated  oracle  at  Delphi, 
the  priestess  of  Apollo  pretended  to  be 
inspired ;  became  violently  agitated  during 
the  periods  of  pretended  inspiration;  and 
during  those  periods  gave  such  responses 
to  inquirers  as  were  regarded  as  the  ora- 
cles of  the  god.  Others  would  also  make 
pretensions  to  such  inspiration ;  and  the 
art  of  fortune-telling,  or  of  jugglery,  was 
extensively  practised,  and  was  the  source 
of  much  gain.  See  Note,  ch.  viii.  8 — 10. 
What  was  the  cause  of  this  extensive  de- 
lusion in  regard  to  the  oracle  at  Delphi, 
it  is  not  necessary  now  to  inquire.  It  is 
plain  that  Paul  regarded  this  as  a  case  of 
demoniacal  possession,  and  treated  it  ac- 
cordingly. ^  Her  masters.  Those  in  whose 
employ  she  was.  IT  By  soothsaying.  Pre- 
tending to  foretell  future  events. 

17.  The  same  followed  Paid,  &c.  Why 
she  did  this,  or  under  what  pretence,  the 
sacred  writer  has  not  informed  us.  Vari- 
ous conjectures  have  been  formed  of  the 
reason  why  this  was  done.    It  may  have 

u 


God,  which  shew  unto  us  the  way 
of  '^  salvation. 

18  And  this  she  did  many  days. 
But  Paul,  being  grieved,  turned  and 
said  *  to  the  spirit,  I  command  thee 
in  the  name  of  Jesus  Christ,  to 
come  out  of  her.  And  f  he  came 
out  the  same  hour. 


dc.  18.26.  Heb.  10.20. 
16.17. 


e  Mark  1.25,34.         /  Mark 


been,  (1.)  That  as  she  prophesied  for 
gain,  she  supposed  that  Paul  and  Silas 
would  reward  her  if  she  publicly  pro- 
claimed that  they  were  the  servants  of 
God.  Or,  (2.)  Because  she  was  conscious 
that  an  evil  spirit  possessed  her,  and  that 
she  feared  that  Paul  and  Silas  would 
expel  that  spirit;  and  that,  by  proclaiming 
them  to  be  the  servants  of  God,  she  hoped 
to  conciliate  their  favour.  Or,  (3.)  More 
probably,  it  was  because  she  saw  evident 
tokens  of  their  being  sent  from  God,  and 
that  their  doctrine  would  prevail ;  and  by 
proclaiming  this  she  hoped  to  acquire 
more  authority,  and  a  higher  reputation 
for  being  herself  inspired.  Corap.  Mark 
V.  7. 

18.  Bid  Paul,  being  grieved.  Being 
molested,  troubled,  offended.  Paul  was 
grieved,  probably,  (1.)  Because  her  pre- 
sence was  troublesome  to  him;  (2.)  Be- 
cause it  might  be  said  that  he  was  in 
alliance  with  her,  and  that  his  pretensions 
were  just  like  hers ;  (3.)  Because  what 
she  did  was  for  the  sake  of  gain,  and  was 
a  base  imposition ;  (4.)  Because  her  state 
was  one  of  bondage  and  delusion,  and  it 
was  proper  to  free  her  from  this  demoni- 
acal possession ;  and,  (5.)  Because  the  sys- 
tem under  which  she  was  acting  was  a 
part  of  a  vast  scheme  of  delusion  and  im- 
posture, which  had  spread  over  a  large 
portion  of  the  pagan  world,  and  which 
was  then  holding  it  in  bondage.  Through- 
out the  Roman  empire,  the  inspiration  of 
the  priestesses  of  Apollo  was  believed  in, 
and  temples  were  every  where  reared  to 
perpetuate  and  celebrate  the  delusion. 
Against  this  extensive  system  of  imi)os- 
ture  and  fraud,  Christianity  must  oppose 
itself;  and  this  was  a  favourable  instance 
to  expose  the  delusion,  and  to  show  the 
power  of  the  Christian  religion  over  all 
the  arts  and  powers  of  imposture.  The 
mere  fact  that  in  a  very  few  instances — 
of  w^hich  this  was  one — they  spoke  the 
truth,  did  not  make  it  improper  for  Paul 
to  interpose.  That  fact  would  only  tend 
to  perpetuate  the  delusion,  and  to  make 
his  interposition  more  proper  and  neces- 


230 


THE  ACTS. 


[A.  D.  53. 


19  And  when  her  masters  saw 
that  the  hope  of  their  gains  *  was 
gone,  they  caught  Paul  and  Silas, 
and  drew  ihem  into '  the  market- 
place, unto  *  the  rulers, 

40  And  brought  them  to  the  ma- 
tt Marh  c.19.24,27.         >  ot,  court.        b  Matt.10.18, 

Ear}'.  The  expulsion  of  the  evil  spirit 
would  also  aSbrd  a  signal  proof  of  the 
fact  that  the  a}X)9tles  were  really  from 
God.  A  far  better  proof  than  her  noisy 
and  troublesome  proclamation  of  it  would 
furnish.  If  In  the  name  of  Jesus  Christ. 
Or,  by  the  authority  of  Jesus  Christ.  See 
IVote,  ch.  iii.  6. 

1 9.  7  'he  hope  of  their  gains  was  gone.  It 
was  this  that  troubled  and  enraged  them. 
And  this  is  as  likely  to  enrage  men  as 
any  thing.  Instead  of  regarding  the  act 
as  proof  of  divine  power,  they  were  intent 
only  on  their  profits.  And  their  indigna- 
tion furnishes  a  remarkable  illustration 
of  the  fixedness  with  which  men  will  re- 
gard wealth ;  of  the  fact  that  the  lovs  of  it 
will  blind  them  to  all  the  truths  of  reli- 
gion, and  all  the  proofs  of  the  'power  and 
presence  of  God ;  and  of  the  fact  that  any 
interposition  of  divine  power  that  destroys 
their  hopes  of  gain,  fills  them  with  wrath 
and  haired  and  murmuring.  Many  a  man 
has  been  opposed  to  God  and  his  gospel, 
because,  if  religion  should  be  extensively 
prevalent,  the  hopes  of  gain  Vvould  be 
gone.  Many  a  slave-dealer,  and  many 
a  trafficker  in  ardent  spirits,  and  many  a 
man  engaged  in  other  unlawful  modes 
of  gain,  have  been  unwilling  to  abandon 
their  employments,  simply  because  the 
hopes  of  their  gain  would  be  destroyed. 
No  small  part  of  the  opposition  to  the  gos- 
pel arises  from  the  fact,  that  if  embraced, 
it  would  strike  at  so  much  of  the  dishon- 
qurable  employments  of  men,  and  make 
them  honest  and  conscientious.  IT  The 
market-place.  The  court  or  forum.  The 
market-place  was  a  place  of  concourse  ; 
and  the  courts  were  often  held  in  or  near 
those  places.  IT  The  rulers.  The  terra 
used  here  refers  commonly  to  civil  ma- 
gistrates. 

20.  And  brought  them  to  the  magistrates. 
To  the  military  rulers  (a-r^aTuj^or?),  or  praj- 
tors.  Phillippi  was  a  Roman  colony ;  and 
it  is  probable  that  the  officers  of  the  army 
exercised  the  double  function  of  civil  and 
military  rulers.  IT  Do  exceedingly  trouble 
our  city.  In  what  way  they  did  it  they 
sj^ecify  in  the  next  verse.  The  charge 
which  they  wished  to  substantiate  was, 
thut  of  being  disturbers  of  the  public 


fistrates,  saying,  These  men,  being 
ews,  do  exceedingly  trouble  <=  our 
city, 

21  And  teach  customs  which  are 
not  lawful  for  us  to  receive,  neither 
to  observe,  being  Romans.     ,. 

c  lKing8  18,17.  c.17.6. 


peace.  All  at  once  they  became  con- 
scientious. They  forgot  the  subject  of 
their  gains,  and  were  greatly  distressed 
about  the  violation  of  the  laws.  There 
is  nothing  that  wdl  make  men  more  hy- 
pocritically conscientious,  than  to  de- 
nounce, and  detect,  and  destroy  their  un- 
lawful and  dishonest  practices.  Men  who 
are  thus  exposed,  become  suddenly  filled 
with  reverence  for  the  law  or  for  religion ; 
and  they,  who  have  heretofore  cared  no- 
thing for  either,  become  greatly  alarmed 
lest  the  public  peace  should  be  disturbed. 
Men  slumber  quietly  in  sin,  and  pursue 
their  wicked  gains  ;  they  hate  or  despise 
all  law  and  all  forms  of  religion  ;  but  the 
moment  their  couree  of  life  is  attacked 
and  exposed,  they  become  full  of  zeal  for 
laws  that  they  would  not  themselves  hesi- 
tate to  violate,  and  for  the  customs  of  re- 
ligion, which  in  their  hearts  they  tho- 
roughly despise.  Worldly-minded  men 
often  thus  complain  that  their  towns,  and 
cities,  and  villages  are  disturbed  by  re- 
vivals of  religion  ;  and  the  preaching  of 
the  truth  and  attacking  vice  often  arouses 
this  hypocritical  conscicntioueness,  and 
makes  them  alarmed  for  the  laws,  and  for 
religion,  and  for  order,  which  they  at 
other  limes  are  the  first  to  disturb  and 
disregard. 

21.  And  teach  customs.  The  word  cus- 
toms here  {l^y,)  refers  to  religious  rites  or 
forms  of  worship.  See  Note,  ch.  vi.  14- 
They  meant  to  charge  the  apostles  with 
introducing  a  new  mode  of  worship  and 
a  new  religion,  which  was  unauthorized 
by  the  Roman  laws.  This  was  a  cunning 
and  arlful  accusation.  It  is  }>erfectly  evi- 
dent that  they  cared  nothing  either  for 
the  religion  of  the  Romans  or  of  the  JewH. 
Nor  were  thev  really  concerned  abouS 
any  change  of  religion.  Paul  had  de- 
stroyed their  hopes  of  gain ;  and  as  ihey 
could  not  prevent  that  except  by  securing 
his  punishment  or  expulsion,  and  as  they 
had  no  way  of  revenge  except  by  en- 
deavouring to  excite  indignation  against 
him  and  Sdas  for  violating  the  laws, 
they  endeavoured  to  convict  them  of  such 
violation.  This  is  one,  among  many  m- 
stances,  where  wicked  and  unprincipled 
men  will  endeavour  to  make  religion  th© 


A,  D.  53.] 


CHAPTER  XVL 


5231 


22  And  the  multitude  rose  up  to- 
gether against  them  :  and  the  ma- 
gistrates rent  oflf  their  clothes,  and 
commanded  to  beat  them. 

23  And  when  they  had  laid  many 
*  stripes  upon  them,  they  cast  them 

o2Cor.6.5;  U.23,25.  lThess^.22. 

means  of  promoting  their  own  interest. 
If  they  can  make  money  by  it,  they  will 
become  its  professed  friends;  or  if  they 
can  annoy  Christians,  they  will  at  once 
kave  remarkable  zeal  for  the  laws  and 
for  the  purity  of  religion.  Many  a  man 
opposes  revivals  of  religion  and  the  real 
progress  of  evangelical  piety,  from  pro- 
fessed zeal  for  truth  and  order.  ^  Which 
are  not  lawful  for  us  to  receive.  There 
were  laws  of  the  Roman  empire  under 
which  they  might  shield  themselves  in 
this  charge,  though  it  is  evident  that  their 
zeal  was,  not  because  they  loved  the  laws 
more,  but  because  they  loved  Christianity 
less.  Thus  Servius  on  Virgil,  .^nead, 
viii.  187,  says,  "  Care  was  taken  among  j 
ihe  Athenians  and  the  Romans,  that  no  i 
one  should  introduce  new  religions.  It  | 
was  on  this  account  that  Socrates  was  | 
condemned,  and  the  Chaldeans  or  Jews 
were  banished  from  the  city."  Cicero 
<de  Legibu.s  ii.  8)  says,  ^  No  person  shall 
have  any  separate  gods,  or  new  ones  ; 
nor  shall  he  privately  worship  any  strange 
gods,  unless  they  be  publicly  allowed." 
Wetstein  (in  loco)  says,  "The  Romans 
would  indeed  allow  foreigners  to  worship 
their  own  gods,  but  not  unless  it  were 
done  secretly,  so  that  the  worship  of  fo- 
reign gods  would  not  interfere  with  the 
allowed  worship  of  the  Romans,  and  so 
that  occasion  for  dissension  and  contro- 
versy might  be  avoided.  Neither  was  it 
lawful  among  the  Romans  to  recommend 
a  new  religion  to  the  citizens,  contrary  to 
that  which  was  confirmed  and  established 
by  the  public  authority,  and  to  call  off  the 
people  from  that.  It  was  on  this  account 
that  there  was  such  a  hatred  of  the  Ro- 
mans against  the  Jews."  {KuinVel.)  Ter- 
tullian  says,  that  "there  was  a  decree 
that  no  go^  should  be  consecrated,  imless 
approved  by  the  senate."  (Grotius.)  See 
many  other  authorities  quoted  in  bishop 
Watson's  "  Apology  for  Christianity." 
^  To  observe.  To  do.  IF  Being  Romans. 
Having  the  privileges  of  Roman  citizens. 
Note,  ver.  12. 

22.  And  the  multitude,  &c.  It  is  evi- 
dent that  this  was  done  in  a  popular  tu- 
mult, and  without  even  the  form  of  law. 
Of  this,  Paul  afterwards  justly  complain- 


into  prison,  charging  the  jailer  to 
keep  them  safely  : 

24  Who  having  received  such  a 
charge,  thrust  them  into  the  inner 
prison,  and  made  their  feet  fast  in 
the  stocks. 


ed,  as  it  was  a  violation  of  the  privileges 
of  a  Roman  citizen,  and  contrary  to  the 
laws.  See  Note,  ver.  37.  It  was  one  in- 
stance in  which  men  affect  great  zeal  for 
the  honour  of  the  law,  and  yet  are  among 
the  first  to  disregard  it.  if  And  (he  ma- 
gistrates, ver.  20.  They  who  should  have 
been  their  protectors  until  they  had  had  a 
fair  trial  according  to  law,  ^  Rent  off 
(heir  clothes.  This  was  always  done 
when  one  was  to  be  scourged  or  whip- 
ped. The  criminal  was  usually  stripped 
entirely  naked.  Livy  says  (ii.  5),  "  The 
lictors,  being  sent  to  inflict  punishment, 
beat  them  with  rods,  being  naked."  Ci- 
cero against  Verres  says, "  He  commanded 
the  man  to  be  seized,  and  to  be  stripped 
naked  in  the  midst  of  the  forum,  and  to 
be  bound,  and  rods  to  be  brought."  ^A7id 
commanded  to  beat  them.  "?xf.^.'Citv.  To 
beat  them  with  rods.  This  was  done  by 
lictors,  whose  office  it  was,  and  was  a 
common  mode  of  punishment  among  the 
Romans.  Probably  Paul  alludes  to  this 
when  he  says  (2  Cor.  xi.  25),  "Thrice  was 
I  beaten  with  rods." 

23.  And  when  they  had  laid  many  stripes 
on  them.  The  Jews  were  by  law  prohi- 
bited from  inflicting  more'  than  forty 
stripes,  and  usually  inflicted  but  thirty- 
nine.  2  Cor.  xi.  24.  But  there  was  no 
such  law  among  the  Romans.  They 
were  unrestricted  in  regard  to  the  number 
of  lashes ;  and  probably  inflicted  many 
more.  Perhaps  Paul  refers  to  this  when 
he  says  (2  Cor.  xi.  23),  "  In  stripes  above 
measure,"  i.  e.  beyond  the  usual  mea.sure 
among  the  Jews,  or  beyond  moderation. 
IT  They  cast  them  into  prison.  The  ma- 
gistrates (ver.  36,  37),  as  a  punishment; 
and  probably  with  a  view  hereafter  of 
taking  vengeance  on  them,  more  accord- 
ing to  the  forms  of  law. 

24.  Thrust  them  into  the  inner  prison. 
Into  the  most  retired  and  secure  part  of 
the  prison.  The  cells  in  the  interior  of 
the  prison  would  be  regarded  as  more 
eafe,  being  doubtless  more  protected,  and 
the  difficulty  of  escape  would  be  greater. 
IT  And  made  their  feet  fast  in  the  stocks. 
Greek,  And  made  their  feet  secure  to 
wood.  The  word  s^ocAs,  with  us,  denotes 
a  machine  made  of  two  pieces  of  timber. 


232 


THE  ACTS. 


[A.  D.  53. 


'  25  And  at  midnight  Paul  and 
Silas  prayed**  and  sang^  praises 
unto  God :  and  the  prisoners  heard 
them. 

26  And   suddenly  there  was    a 

a  Jam.5.13.         b  Ps.34.1. 

between  which  the  feet  of  the  criminals 
are  placed,  and  in  which  they  are  thus 
made  secure.  The  account  here  does  not 
imply  necessarily  that  they  were  secured 
precisely  in  this  way,  but  that  they  were 
lastened  or  secured  by  the  feet,  probably 
by  cords,  to  a  piece  or  beam  of  wood,  so 
that  they  could  not  escape.  It  is  sup- 
posed that  the  legs  of  the  prisoners  were 
bound  to  large  pieces  of  wood,  which  not 
only  encumbered  them,  but  which  often 
■were  so  placed  as  to  extend  their  feet  to 
a  considerable  distance.  In  this  condition 
it  might  be  necessary  for  them  to  lie  on 
their  backs;  and  if  this,  as  is  probable, 
was  on  the  cold  ground,  after  their  severe 
scourging,  their  sufferings  must  have  been 
very  great.  Yet  in  the  midst  of  this  they 
sang  praises  to  God. 

25.  And  at  midnight.  Probably  their 
painful  posture,  the  sufferings  of  their  re- 
cent scourging,  prevented  their  sleeping. 
Yet  though  they  had  no  repose,  they  had 
n  quiet  conscience,  and  the  supports  of 
religion.  IT  Prayed.  Though  they  had 
suffered  much,  yet  they  had  reason  to  ap- 
prehend more.  They  sought,  therefore, 
the  sustaining  grace  of  God.  IT  And  sang 
praises.  Nothing  but  religion  would  have 
enabled  them  to  do  this.  They  had  en- 
dured much,  but  they  had  cause  still  for 
gratitude.  A  Christian  may  find  more 
true  joy  in  a  prison,  than  the  monarch  on 
his  throne.  ^  And  the  prisoners  heard 
them.  And  doubtless  with  astonishment. 
Prayer  and  praise  were  not  common  in  a 
prison.  The  song  of  rejoicing  and  the 
language  of  praise  is  not  usual  among 
men  lying  bound  in  a  dungeon.  From 
this  narrative  we  may  learn,  (1.)  That  the 
Christian  has  the  sources  of  his  happiness 
within  him.  External  circumstances  can- 
not destroy  his  peace  and  joy.  In  a  dun- 
geon he  may  find  as  real  happiness  as 
on  a  throne.  On  the  cold  earth,  beaten 
and  bruised,  he  may  be  as  truly  happy  as 
on  a  bed  of  down.  (2.)  The  enemies  of 
Christians  cannot  destroy  their  peace. 
They  may  incarcerate  the  body,  but  they 
cannot  bind  the  spirit.  They  may  ex- 
clude from  earthly  comforts,  but  they 
cannot  shut  them  out  from  the  presence 
and  sustaining  grace  of  God.  (3.)  We 
see  the  value  of  a  good  conscience.  No- 
thing else  can  give  peace ;  and  amidst 


great  earthquake,  so '  that  the  foun- 
dations of  the  prison  were  shaken : 
and  immediately  '^  all  the  doors 
were  opened,  and  every  one's  bands 
were  loosed. 

c  c.4.31.         <il8a.42.7.  c.5.19;  12.7,10. 


the  wakeful  hours  of  the  night,  whether 
in  a  dungeon  or  on  a  bed  of  sickness,  it  is 
of  more  value  than  all  the  wealth  of  the 
world.  (4.)  We  see  the  inestimable 
worth  of  the  religion  of  Christ.  It  fits 
for  all  scenes  ;  supports  in  all  trials  ;  up- 
holds by  day  or  by  night;  inspires  the 
soul  with  confidence  in  God  ;  and  puts 
into  the  lips  the  songs  of  praise  and 
thanksgiving.  (5.)  We  have  here  a  sub- 
lime and  holy  scene,  which  sin  and  infi- 
delity could  never  furnish.  What  more 
sublime  spectacle  has  the  earth  witnessed 
than  that  of  scourged  and  incarcerated 
men,  suffering  from  unjust  and  cruel  in- 
flictions, and  anticipating  still  greater 
sorrows;  yet,  with  a  calm  mind,  a  pure 
conscience,  a  holy  joy,  pouring  forth  their 
desires  and  praises  at  midnight,  into  the 
ear  of  the  God  who  always  hears  prayer  I 
The  darkness,  the  stillness,  the  loneliness, 
all  give  sublimity  to  the  scene,  and  teach 
us  how  invaluable  is  the  privilege  of  ac- 
cess to  the  throne  of  mercy  in  this  suffer- 
ing world. 

26.  And  suddenly.  While  they  were 
praying  and  singing.  IT  A  great  earth- 
quake. Matt,  xxviii.  2.  An  earthquake, 
in  such  circumstances,  was  regarded  as  a 
symbol  of  the  presence  of  God,  and  as  an 
answer  to  prayer.  See  Note,  ch.  iv.  31. 
The  design  of  this  was,  doubtless,  to  fur- 
nish them  proof  of  the  presence  and  pro- 
tection of  God,  and  to  provide  a  way  for 
them  to  escape.  It  was  one  among  the 
series  of  wonders  by  which  the  gospel 
was  established,  and  the  early  Christians 
protected  amidst  their  dangers.  IT  And 
immediately  all  the  doors  were  opened.  An 
effect  that  would  naturally  follow  from 
the  violent  concussion  of  the  earthquake. 
Comp.  ch.  v.  19.  IT  Every  one's  hands 
were  loosed.  This  was  evidently  a  mi- 
racle. Some  have  supposed  that  their 
chains  were  dissolved  by  electric  fluid  ; 
but  the  narrative  gives  no  account  of  any 
such  fluid,  even  supposing  such  an  effect 
to  be  possible.  It  was  evidently  a  direct 
interposition  of  divine  power.  But  for 
what  purpose  it  was  done  is  not  recorded. 
Grotius  supposes  that  it  was  that  they 
might  know  that  the  apostles  might  be 
useful  to  them  and  to  others,  and  that  by 
them  their  spiritual  bonds  might  be  loosedf. 
Probably  the  design  was  to  impress  all  the 


A.  D.  53.] 


CHAPTER  XVI. 


233 


27  And  the  keeper  of  the  prison  1  voice,  saying,  Do  thyself  *  no  harm ; 
awaking  out  of  his  sleep,  and  see-   for  we  are  all  here. 
ing  the  prison  doors  open,  he  drew 
out  his  sword,  and  would  have  kill- 
ed himself,  supposing  that  the  pri- 
soners had  been  fled. 

28  But  *  Paul  cried  with  a  loud 


o  Prov.24.11,12.  lThes3.5.15. 


prisoners  with  the  conviction  of  the  pre- 
sence and  power  of  God,  and  thus  to  pre- 
pare them  to  receive  the  message  of  life 
from  the  Ups  of  his  servants  Paul  and  Si- 
las. They  had  just  before  heard  them 
singing  and  praying;  they  were  aware, 
do'.ibtless,  of  the  cause  for  which  they 
were  imprisoned ;  they  saw  evident  to- 
kens that  they  were  the  servants  of  the 
Most  High,  and  under  his  protection  ;  and 
their  own  minds  were  impressed  and 
awed  by  the  terrors  of  the  earthquake, 
and  by  the  fact  of  their  own  liberation. 
It  renders  this  scene  the  more  remarkable, 
that  though  the  doors  were  opened,  and 
the  prisoners  loosed,  yet  no  one  made  any 
attempt  to  escape. 

27.  Would  have  killed  himself.  This 
was  all  done  in  the  midst  of  agitation  and 
alarm.  He  supposed  that  the  prisoners 
had  fled.  He  presumed  that  their  escape 
would  be  charged  on  him.  It  was  cus- 
tomary to  hold  a  jailer  responsible  for  the 
«afe  keeping  of  prisoners,  and  to  subject 
him  to  the  punishment  due  them,  if  he 
suffered  them  to  escape.  See  ch.  xii.  19. 
it  should  be  added,  that  it  was  common 
and  approved  among  the  Greeks  and  Ro- 
tnans  for  a  man  to  commit  suicide  when 
he  was  encompassed  with  dangers  from 
which  he  could  not  escape.  Thus  Cato 
was  guilty  of  self-murder  in  Utica ;  and 
thus,  at  this  very  place — at  Philippi — Bru- 
ins and  Cassius,  and  many  of  their  friends, 
fell  on  their  own  swords,  and  ended  their 
lives  by  suicide.  The  custom  was  thus 
sanctioned  by  the  authority  and  example 
of  the  great;  and  we  are  not  to  wonder 
that  the  jailer,  in  a  moment  of  alarm, 
should  also  attempt  to  destroy  his  own 
life.  It  is  not  one  of  the  least  benefits  of 
Christianity,  that  it  has  proclaimed  the 
evil  of  self-murder,  and  that  it  has  done 
£0  much  to  drive  it  from  the  world. 

28.  Do  thyself  no  harm.  This  is  the 
solemn  command  of  religion  in  his  case, 
and  in  all  others.  It  enjoins  on  men  to 
do  themselves  no  harm — by  self  murder, 
whether  by  the  sword,  the  pistol,  the  hal- 
ter; or  by  intemperance,  and  lust,  and 
dissipation.  In  all  cases,  Christianitv 
seeks  the  true  welfare  of  man.  In  all 
cases,  if  it  were  obeyed,  men  would  do 

u2 


29  Then  he  called  for  a  light, 
and  sprang  in,  and  came  trem- 
bling, '^  and  fell  down  before  Paul 
and  Silas : 

30  And   brought  them  out,  and 


b  Eccl.5.17. 


c  Jer.5.22. 


themselves  no  harm.  Thsy  would  pro- 
mote their  own  best  interests  here,  and 
their  eternal  welfare  hereafter. 

29.  ITien  he  called  for  a  light.  Greek, 
Lights,  in  the  plural.  Proljably  several 
torches  were  brought  by  his  attendants. 
^  And  came  tremhiing.  Alarmed  at  the 
earthquake,  and  amazed  that  the  prison- 
ers were  still  there,  and  probably  not  a 
little  confounded  at  the  calmness  of  Paul 
and  Silas,  and  overwhelmed  at  the  proof 
of  the  presence  of  God.  Com  p.  Jer.  v.  22, 
"  Fear  ye  not  me,  saiih  the  Lord  ?  will  ye 
not  tremble  at  my  presenc,e  ?"  &c.  ^  And 
fell  doion,  &c.  This  was  an  act  of  pro- 
found reverence.  See  Note,  Matt.  ii.  11. 
It  is  evident  that  he  regarded  them  as  the 
favourites  of  God,  and  was  constrained  to 
recognise  them  in  their  character  as  reli- 
gious teachers. 

30.  And  brought  them  out.  From  the 
prison,  f  Sirs.  Greek,  /.ugioi,  lords — an 
address  of  respect;  a  title  usually  given  to 
masters,  or  owners  of  slaves.  II  What 
must  I  do  to  be  saved  ?  Never  was  a  more 
important  question  asked  than  this.  It  is 
evident  that  by  this  question  he  did  not 
refer  to  any  danger  to  which  he  might  be 
exposed  from  what  had  happened.  For, 
(l.)  The  apostles  evidently  understood 
him  as  referring  to  hi.3  eternal  salvation, 
as  is  manifest  from  their  answer  ;  since  to 
believe  on  the  Lord  Jesus  Vvould  have  no 
effect  in  saving  him  from  any  danger  of 
punishment  to  which  he  might  be  expos- 
ed from  what  had  occurred.  (2.)  He  could 
scarcely  consider  himself  as  exposed  to 
punishment  by  the  Romans.  The  prison- 
ers were  all  safe  ;  none  had  escaped,  or 
showed  any  disposition  to  escape:  and  be- 
sides, for  the  earthquake  and  its  effects  he 
could  not  be  held  responsible.  It  is  not 
improbable  that  there  was  much  confu- 
sion in  his  mind.  There  vvould  be  a  rush 
of  many  thoughts ;  a  state  of  agitation, 
and  alarm,  and  fear;  and  in  view  of  all, 
he  would  naturally  ask  those  whom  he 
now  saw  to  be  men  sent  by  God,  and  un- 
der his  protection,  what  he  should  do  lo 
obtain  the  favour  of  that  great  Being  under 
whose  protection  he  saw  that  they  mani- 
festly were.  Perhaps  the  follovv-iiig 
thoughts  might  have  gone  to  produce  this 


234 


said,  Sirs,  what  *  must  I  do  to  be 
saved  1 

a  c.2.37;  9.6. 

Btate  of  agitation  and  alarm.  (1.)  They 
had  been  designated  by  the  Pythoness 
(ver.  17)  as  religious  teachers  sent  from 
God,  and  appointed  to  "  show  the  way  of 
salvation,"  and  in  her  testimony  he  might 
have  been  disposed  to  put  confidence,  or 
it  might  now  be  brought  fresh  to  his  re- 
collection. (2.)  He  manifestly  saw  that  they 
were  under  the  protection  of  God.  A  re- 
markable interposition — an  earthquake — 
an  event  which  all  the  heathen  regarded 
as  ominous  of  the  presence  of  the  divinity 
— had  showed  this.  (3.)  The  guilt  of  their 
imprisonment  might  rush  upon  his  mind  ; 
and  he  might  suppose  that  he,  the  agent 
of  the  imprisonment  of  the  servants  of 
God,  would  be  exposed  to  his  displeasure. 
(4.)  His  own  guilt  in  attempting  his  own 
life  might  overwhelm  him  with  alarm. 
(5.)  The  whole  scene  was  fitted  to  show 
him  the  need  of  the  protection  and  friend- 
ship of  the  God  that  had  thus  interposed. 
In  this  state  of  agitation  and  alarm,  the 
apostles  directed  him  to  the  gnly  source 
of  peace  and  safety — the  blood  of  the 
atonement.  The  feelings  of  an  awaken- 
ed sinner  are  often  strikingly  similar  to 
those  of  this  jailer.  He  is  agitated,  alarm- 
ed, and  fearful ;  he  sees  that  he  is  a  sin- 
ner, and  trembles ;  the  sins  of  his  life  rush 
over  his  memorj%  and  fill  him  with  deep 
anxiety,  and  he  inquires  what  he  must  do 
to  be  saved.  Often  too,  as  here,  the  pro- 
vidence of  God  is  the  means  of  awaken- 
ing the  sinner,  and  of  leading  to  this  in- 
quiry. Some  alarming  dispensation  con- 
vinces him  that  God  is  near,  and  that  the 
soul  is  in  danger.  The  loss  of  health,  or 
property,  or  of  a  friend,  may  thus  alarm 
the  soul ;  or  the  presence  of  the  pesti- 
lence, or  any  fearful  judgment,  may  ar- 
rest the  attention,  and  lead  to  the  inquiry, 
"  What  must  I  do  to  be  saved  ?"  Reader, 
have  you  ever  made  this  inquiry  ?  Have 
you  ever,  like  the  heathen  jailer  at  Phi- 
lippi,  seen  yourself  to  be  a  lost  sinner,  and 
been  willing  to  ask  the  way  to  life? 

In  this  narrative  we  see  the  contrast 
which  exists  in  periods  of  distress  and 
alarm  between  Christians  and  sinners. 
The  guilty  jailer  was  all  agitation,  fear, 
distress,  and  terror ;  the  apostles,  all  peace, 
calmness,  joy.  The  one  was  filled  with 
thoughts  of  self  murder;  the  others,  intent 
on  saving  life  and  doing  good.  This  dif 
ference  is  to  be  traced  to  religion.  It  was 
confidence  in  God  that  gave  peace  to 
them  ;  it  was  the  want  of  that,  which  led 
to  agitation  and  alarm  in  him.     It  is  so 


THE  ACTS  [A.  D.  53. 

31  And  they  said,  Believe  *  on 
the  Lord  Jesus   Christ,  and   thou 

b  Hab.2.4.  Jno.3.16,36;  6.47.  c.13.39. 

Still.  In  the  trying  scenes  of  this  life,  the 
same  difference  is  still  seen.  In  bereave- 
ments, in  sickness,  in  times  of  pestilence, 
in  death,  it  is  still  so.  The  Christian  is 
calm  ;  the  sinner  is  agitated  and  alarmed. 
The  Christian  can  pass  through  such 
scenes  with  peace  and  joy ;  to  the  sinner, 
they  are  scenes  of  terror  and  of  dread. 
And  thus  it  will  be  beyond  the  grave.  In 
the  morning  of  the  resurrection,  the  Chris- 
tian will  rise  with  joy  and  triumph ;  the 
sinner,  with  fear  and  horror.  And  thus 
at  the  judgment-seat.  Calm  and  serene, 
the  saint  shall  witness  the  solemnities  ot 
that  day,  and  triumphantly  hail  the  Judge 
as  his  friend :  fearful  and  trembling,  the 
sinner  shall  regard  these  solemnities,  and 
with  a  soul  filled  with  horror,  shall  listen 
to  the  sentence  that  consigns  him  to  eter- 
nal wo!  With  what  solicitude,  then,  should 
we  seek,  without  delay,  an  interest  in  that 
religion  which  alone  can  give  peace  to 
the  soul ! 

31.  Believe  on  the  Lord  Jesus  Christ. 
This  was  a  simple,  a  plain,  and  an  effec- 
tual direction.  They  did  not  direct  him 
to  use  the  means  of  grace,  to  pray,  or  to 
continue  to  seek  for  salvation.  They  did 
not  advise  him  to  delay,  or  to  wait  for  the 
mercy  of  God.  They  told  him  to  believe 
at  once;  to  commit  his  agitated,  and 
guilty,  and  troubled  spirit  to  the  Saviour, 
with  the  assurance  that  he  .should  find 
peace.  They  presumed  that  he  would 
understand  what  it  was  to  believe ;  and 
they  commanded  him  to  do  the  thinp.  And 
this  was  the  uniform  direction  which  the 
early  preachers  gave  to  those  inquiring 
the  way  to  life.  See  Note,  Matt.  xvi.  16. 
Comp.  Note,  Acts  viii.  22.  IT  AticI  thy 
konxe.  And  thy  family.  That  is,  the  same 
salvation  is  equally  adapted  to,  and  offered 
to  your  family.  It  does  not  mean  that  his 
farnily  would  be  saved  simply  by  his  be- 
lieving; but  that  the  offers  had  reference 
to  them  as  well  as  to  himself;  that  they 
might  be  saved  as  well  as  he.  His  atten- 
tion was  thus  called  at  once,  as  every 
man's  should  be,  to  his  family.  He  was 
reminded  that  they  needed  salvation';  and 
he  was  presented  with  the  assurance  that 
they  might  unite  with  him  in  the  peace 
and  joy  of  redeeming  mercy.  Comp. 
Note,  ch.  ii.  39.  It  may  be  implied  here 
that  the  faith  of  a  father  may  be  ex- 
pected to  be  the  means  of  the  salvation 
of  his  family.  It  often  is  so  in  fa<;t :  but 
the  direct  meaning  of  this  is,  that  salva- 
tion was  offered  to  his  family  as  well  as 


A.  D.  53.] 


CHAPTER  XVI. 


235 


shalt  be  saved,  and  thy  "  house. 

32  And  they  spake  unto  him  the 
word  of  the  Lord,  and  *  to  all  that 
were  in  his  house. 

33  And  he  took  them  the  same 
hour  of  the  night,  and  washed  their 
stripes ;  and  was  baptized,  he,  and 
all  his,  straightway. 

34  And  when  he  had  brought 
them  into  his  house,  he  set  meat  *= 

ac.2.39.  6Rom.l.l4,16.  Luke  5.29. 


himself;  implying  that  if  they  believed, 
they  should  also  be  saved. 

32.  To  all  that  were  in  his  house.  Old 
and  young.  They  instructed  them  in  the 
doctrines  of  religion,  and  doubtless  in  the 
nature  of  the  ordinances  of  the  gospel,  and 
then  baptized  the  entire  family. 

33.  Arid  he  took  thetn.  To  a  convenient 
place  for  washing.  It  is  evident  from 
this,  that  though  the  apostles  had  the  gift 
of  miracles,  that  they  did  not  exercise  it 
in  regard  to  their  own  sufferings,  or  to 
heal  their  own  wounds.  They  restored 
others  to  health  ;  not  themselves.  IT  And 
washed  their  stripes.  The  wounds  which 
had  been  inflicted  by  the  severe  scourg- 
ing which  they  had  received  the  night 
before.  We  have  here  a  remarkable  in- 
stance of  the  effect  of  religion  in  produc- 
ing humanity  and  tenderness.  This  same 
man,  a  few  hours  before,  had  thrust  them 
into  the  inner  prison,  and  made  them  fast 
in  the  stocks.  He  evidently  had  then 
no  concern  about  their  stripes  or  their 
wounds.  But  no  sooner  was  he  convert- 
ed, and  his  heart  changed,  than  one  of  his 
first  acts  was  an  act  of  humanity.  He 
saw  them  suffering;  he  pitied  them,  and 
hastened  to  minister  to  them  and  to  heal 
their  wounds.  Till  the  time  of  Christian- 
ity, there  never  had  been  a  hospital  or  an 
almshouse.  Nearly  all  the  hospitals  for 
the  sick  since,  have  been  reared  by  Chris- 

"tians.  They  who  are  most  ready  to  mi- 
nister to  the  sick  and  dying  are  Chris- 
tians. They  who  are  willing  to  encoun- 
ter the  pestilential  damps  of  dungeons  to 
aid  the  prisoner,  are,  like  Howard,  Chris- 
tians. Who  ever  saw  an  infidel  attending 
a  dying  bed,  if  he  could  help  it?  and 
where  has  infidelity  ever  reared  a  hospi- 
tal or  an  almshouse,  or  made  provision 
for  the  w^idow  and  the  fatherless  ?  Often 
one  of  the  most  striking  changes  that  oc- 
curs in  conversion  is  seen  in  the  disposi- 
tion to  be  kind  and  humane  to  the  suffer- 
ing. Com  p.  James  i.  27.  ^  And  was  bap- 
tized. This  was  done  slraighiivat/ ;  that 
is,  immediately.     As  it  is  altogether  ira- 


before  them,  and  rejoiced,**  believ- 
ing in  God  with  all  his  house. 

35  And  when  it  was  day,  the 
magistrates  sent  the  Serjeants,  say- 
ing. Let  those  men  go. 

36  And  the  keeper  of  the  prison 
told  this  saying  to  Paul,  The  ma- 
gistrates have  sent  to  let  you  go  : 
now  therefore  depart,  and  go  in 
peace. 

(iRom.5.11. 

probable  that  either  in  his  house  or  in  the 
prison  there  would  be  water  sufficient  for 
immersiiig  them,  there  is  every  reason  to 
suppose  that  this  was  performed  in  some 
other  mode.  All  the  circumstances  lead 
us  to  suppose  that  it  was  not  by  immer- 
sion. It  was  at  the  dead  of  night ;  in  a 
prison;  amidst  much  agitalion ;  and  evi- 
dently performed  in  haste. 

34.  He  set  meat  before  them.  Food.  Gr. 
He  placed  a  table.  The  word  meat  for- 
merly meant  food  of  all  kinds.  IT  And 
rejoiced.  This  was  the  effect  of  believ- 
ing. Religion  produces  joy.  See  Note, 
ch.  viii.  8.  He  was  free  from  danger  and 
alarm;  he  had  evidence  that  his  sins  were 
forgiven,  and  that  he  was  the  friend  of 
God.  The  agitating  and  alarming  scenes 
of  the  night  had  passed  away;  the  pri- 
soners were  safe ;  and  religion,  with  its 
peace,  and  pardon,  and  rejoicings,  had 
visited  his  family.  What  a  change  to  be 
produced  in  one  night!  What  a  difference 
between  the  family,  when  Paul  was  thrust 
into  prison,  and  when  he  was  brought  out 
and  received  as  an  honoured  guest  at  the 
very  table  of  the  renovated  jailer!  Such 
a  change  would  Christianity  produce  in 
every  family,  and  such  joy  would  it  dif- 
fuse through  every  household.  IT  With 
all  his  house.  With  all  his  family.  Whe- 
ther they  believed  before  they  were  bap- 
tized, or  after,  is  not  declared.  But  the 
whole  narrative  would  lead  us  to  sup- 
pose, that  as  soon  as  the  jailer  believed, 
he  and  all  his  family  were  baptized.  It 
is  subsequently  added,  that  they  believed 
also.  The  joy  arose  from  the  fact,  that 
they  all  believed  the  gospel ;  the  baptism 
appears  to  have  been  performed  on  ac- 
count of  the  faith  of  the  head  of  the  fa- 
mily. 

35.  And  when  it  was  day,  &c.  It  is  evi- 
dent from  the  narrative  that  it  was  not 
contemplated  at  first  to  release  them  so 
soon.  ver.  22 — 24.  But  it  is  not  known 
what  produced  this  change  of  purpose  in 
the  magistrates.  It  is  probable,  however, 
that  they  had  been  brought  to  reflection, 


23G 


THE  ACTS. 


[A.  D.  53. 


37  But  Paul  said  unto  them, 
They  have  beaten  us  openly  un- 
condemned,  *  being  Romans,  and 


a  c.22.23. 


somewhat  as  the  jailer  had,  by  the  earth- 
quake; and  that  their  consciences  had 
been  troubled  by  the  fact,  that  in  order 
to  please  the  multitude,  they  had  caused 
strangers  to  be  beaten  and  imprisoned 
without  trial,  and  contrary  to  the  Roman 
laws.  An  earthquake  is  always  fitted  to 
alarm  the  guilty  ;  and  among  the  Romans 
it  was  regarded  as  an  omen  of  the  anger 
of  the  gods,  and  was  therefore  fitted  to  pro- 
duce agitation  and  remorse.  Their  agi- 
tation and  alarm  were  shown  by  the  fact 
that  they  sent  the  officers  as  soon  as  it  was 
day.  I'he  judgments  of  God  are  eminent- 
ly adapted  to  alarm  sinners.  Two  an- 
cient MSS.  read  this,  "  The  magistrates, 
who  were  alarmed  by  the  earthquake,  sent," 
&c.  {Doddridge.)  Whether  this  reading 
be  genuine  or  not,  it  doubtless  expresses 
the  true  cause  of  their  sending  to  release 
the  apostles.  *^  The  sergeants.  fa/3JoO%ou5. 
Literally,  those  having  rods ;  ,the  lictors. 
These  were  public  officers,  who  went  be- 
fore magistrates  with  the  emblems  of  au- 
thority. In  Rome,  they  bore  before  the 
senators  the  fasces  ;  that  is,  a  bundle  of 
rods  with  an  axe  in  its  centre,  as  a  sym- 
bol of  office.  They  performed  somewhat 
the  same  office  as  a  beadle  in  England, 
or  as  a  constable  in  our  courts. 

37.  They  have  beaten  us  openly  uncon- 
demned.  There  are  three  aggravating 
circumstances  mentioned,  of  which  Paul 
complains.  (1.)  That  they  had  been 
beaten,  contrary  to  the  Roman  lav^s.  (2.) 
That  it  had  been  public  ,■  the  disgrace  had 
been  in  the  presence  of  the  people,  and 
the  reparation  ought  to  be  as  public  ;  and, 
(3.)  That  it  had  been  done  without  a  trial, 
and  while  they  were  uncondemned  ;  and 
therefore  the  magistrates  ought  them- 
selves to  come  and  release  them,  and  thus 
publicly  acknowledge  their  error.  Paul 
knew  the  privileges  of  a  Roman  citizen  ; 
and  at  proper  times,  when  the  interests 
of  justice  and  religion  required  it,  he  did 
not  hesitate  to  assert  them.  In  all  this, 
he  understood  and  accorded  with  the 
Roman  laws.  The  Valerian  law  declared, 
that  if  a  citizen  appealed  from  the  magis- 
trate to  the  people,  it  should  not  be  lawful 
for  the  magistrate  to  beat  him  with  rods, 
or  to  behead  him.  Plutarch,  Life  of  P. 
Valerius  Publicola.  Livy,  ii.  8.  By  the 
Porcian  law,  it  was  expressly  forbidden 
that  a  citizen  should  be  beaten.  Livy,  iv. 
9.    Cicero  (Pro.  Rabir.  eh.  4)  says,  that 


have  cast  us  into  prison ;  and  now 
do  they  thrust  us  out  privily  1  Nay, 
verily ;    but  let  them  come  them- 


the  body  of  every  Roman  citizen  was  in- 
violable. "  The  Porcian  law,"  he  adds, 
"  has  removed  the  rod  from  the  body  of 
every  Roman  citizen."  And  in  his  cele- 
brated oration  against  Verres,  he  says, 
"  A  Roman  citizen  was  beaten  with  rods 
in  the  forum,  O  judges;  where,  in  the 
mean  time,  no  groan,  no  other  voice  of 
this  unhappy  man  was  heard,  except  the 
cry, '  I  am  a  Roman  citizen !'  Take  away 
this  hope,"  he  says,  "  take  away  this  de- 
fence from  the  Roman  citizens,  let  there 
be  no  protection  in  the  cry  I  am  a  Roman 
citizen,  and  the  praetor  can  with  impunity 
inflict  any  punishment  on  him  who  de- 
clares himself  a  citizen  of  Rome,"  &c. 
IF  Being  Romans.  Being  Romans,  or  hav- 
ing the  privilege  of  Roman  citizens.  They 
were  born  Jews,  but  they  claimed  that 
they  were  Roman  citizens,  and  had  a 
right  to  the  privileges  of  citizenship.  On 
the  ground  of  this  claim,  and  the  reason 
why  Paul  claimed  to  be  a  Roman  citizen, 
see  Notes,  ch.  xxii.  28.  II  Privily.  Pri- 
vately. The  release  should  be  as  public 
as  the  unjust  act  of  imprisonment.  As 
they  have  publicly  attempted  to  disgrace 
us,  so  they  should  as  publicly  acquit  us. 
This  was  a  matter  of  mere  justice  ;  and  as 
it  was  of  great  importance  to  their  charac- 
ter and  success,  they  insisted  on  it.  IT  Nay, 
verily ;  but  let  them  come,  &c.  It  was  pro- 
per that  they  should  be  required  to  do 
this,  (1.)  Because  they  had  been  illegally 
imprisoned,  and  the  injustice  of  the  ma- 
gistrates should  be  acknowledged.  (2.) 
Because  the  Roman  laws  had  been  vio- 
lated, and  the  majesty  of  the  Roman  peo- 
ple thus  insulted,  and  honour  should  be 
done  (o  the  laws.  (3.)  Injustice  had  been 
done  to  Paul  and  Silas,  and  they  had  a 
right  to  demand  just  treatment  and  protec- 
tion. (4.)  Such  a  public  act  on  the  part 
of  the  magistrates  would  strengthen  the 
young  converts,  and  show  them  that  the 
apostles  were  not  guilty  of  a  violation  of 
the  laws.  (5.)  It  would  tend  to  the  honour 
and  to  the  furtherance  of  religion.  It  would 
be  a  public  acknowledgment  of  their  inno- 
cence ;  and  would  go  far  towards  lend- 
ing to  them  the  sanction  of  the  laws  as  reli- 
gious teachers.  We  may  learn  from  this 
also,  (1.)  That  though  Christianity  requires 
meekness  in  the  reception  of  injuries,  yet 
that  there  are  occasions  where  Christians 
may  insist  on  their  rights  according  to  the 
laws.    Comp.  John  xviii.  23.    (2.)  That 


A.  D.  53.] 


CHAPTER  XVI. 


237 


selves, "  and  fetch  us  out. 

38  And  the  Serjeants  told  these 
words  unto  the  magistrates ;  and 
they  feared,  when  they  heard  that 
they  were  Romans. 

39  And  they  came  and  besought  ^ 
them,  and    brought  them  out,  and 

a  Dan.6.I8,19.  Matt.10.16.  b  Ex.11.8.  Rev.3.9. 


this  is  to  be  done,  particularly  where  the 
honour  of  religion  is  concerned,  and 
where  by  it  the  gospel  will  be  promoted. 
A  Christian  may  bear  much  as  a  man  in 
a  private  capacity,  and  may  submit,  with- 
out any  effort  to  seek  reparation ;  but 
where  the  honour  of  the  gospel  is  con- 
cerned ;  where  submission,  without  any 
effort  to  obtain  justicCj  might  be  followed 
by  disgrace  to  the  cause  of  religion,  a 
higher  obligation  may  require  him  to  seek 
a  vindication  of  his  character,  and  to  claim 
the  protection  of  the  laws.  His  name,  and 
character,  and  influence  belong  to  the 
church.  The  laws  are  designed  as  a  pro- 
tection to  an  injured  name,  or  of  violated 
property  and  rights,  and  of  an  endangered 
life.  And  when  that  protection  can  be 
had  only  by  an  appeal  to  the  laws,  such 
an  appeal,  as  in  the  case  of  Paul  and  Silas, 
is  neittinr""vindictive  nor  improper.  My 
private  interests  I  may  sacrifice,  if  I 
choose  ,•  my  public  name,  and  character, 
and  principles  belong  to  the  church  and 
the  world ;  and  the  laws,  if  necessary, 
may  be  called  in  for  their  protection. 

38.  They  feared  when  they  heard,  &c. 
They  were  apprehensive  of  punishment 
for  having  imprisoned  them  in  violation 
of  the  laws  of  the  empire.  To  punish 
unjustly  a  Roman  citizen  was  deemed  an 
offence  to  the  majesty  of  the  Roman  peo- 
ple, and  was  severely  punished  by  the 
laws.  Dionysius  Hali.  (Ant.  Rom.ii.)  says, 
that  "  The  punishment  appointed  for  those 
who  abrogated  or  transgressed  the  Vale- 
rian law  was  death,  and  the  confiscation 
of  his  property."  The  emperor  Claudius 
deprived  the  inhabitants  of  Rhodes  of 
freedom  for  having  crucified  some  Roman 
citizens.  Dio.  Cass.  lib.  60.  (See  Kuin'uel 
and  Gr otitis.) 

39.  And  they  came  and  besought  them. 
A  most  humiliating  act  for  Roman  magis- 
trates, but  in  this  case  it  was  unavoidable. 
The  apostles  had  them  completely  in  their 
power,  and  could  easily  effect  their  dis- 
grace and  ruin.     Probably  they  besought 


them  to  depart  out  of  the 


desired' 
city. 

40  And  they  went  out  of  the 
prison,  and  entered  into  the  house 
of  Lydia  :  ^  and  when  they  had  seen 
the  brethren,  they  comforted  them, 
and  departed. 


c  Matt.  8.34. 


d  ver.U. 


them  by  declaring  them  innocent;  by  af- 
firming that  they  were  ignorant  that  they 
were  Roman  citizens,  &c.  IT  And  desired 
them  to  depart,  &c.  Probably,  (1.)  To  save 
their  own  character,  and  be  secure  from 
their  taking  any  further  steps  to  convict 
the  magistrates  of  violating  the  laws ;  and, 
(2.)  To  evade  any  further  popular  tumult 
on  their  account.  This  advice  they  saw 
fit  to  comply  with,  after  they  had  seen 
and  comforted  the  brethren,  ver.  40. 
They  had  accomplished  their  main  pur- 
pose in  going  to  Philippi ;  they  had 
preached  the  gospel  ,•  had  laid  the  foun- 
dation of  a  flourishing  church  (comp.  the 
Epistle  to  the  Philippians) ;  and  they  were 
now  prepared  to  prosecute  the  purpose 
of  their  agency  into  surrounding  regions. 
Thus,  the  opposition  of  the  people  and  the 
magistrates  at  Philippi  was  the  occasion 
of  the  founding  of  the  church  there  ;  and 
thus  their  unkind  and  inhospitable  re- 
quest that  they  should  leave  them,  was 
the  means  of  the  extension  of  the  gospel 
into  adjacent  regions. 

40.  rhey  comforted  them.  They  exhort- 
ed them,  and  encouraged  them  to  per- 
severe, notwithstanding  the  opposition  and 
persecution  which  they  might  meet  with. 
IT  And  departed.  That  is,  Paul  and  Silas 
departed.  It  would  appear  probable  that 
Luke  and  Timothy  remained  in  Philippi, 
or,  at  least,  did  not  attend  Paul  and  Silas. 
For  Luke,  who,  in  ch.  xvi.  10,  uses  the 
first  person,  and  speaks  of  himself  as  with 
Paul  and  Silas,  speaks  of  them  nov/  in  the 
third  person,  implying  that  he  was  not 
with  them  until  Paul  had  arrived  at 
Troas,  where  Luke  joined  him  from  Phi- 
lippi. ch.  XX.  b,  6.  In  ch.  xvii.  14,  also, 
Timothy  is  mentioned  as  being  at  Berea 
in  company  with  Silas,  from  which  it  ap- 
pears that  he  did  not  accompany  Paul 
and  Silas  to  Thessalonica.  Comp.  ch. 
xvii.  1.  4.  Paul  and  Silas,  when  they  de- 
parted from  Philippi,  went  to  Thessalo- 
nica. ch.  xvii.  1. 


238 


THE  ACTS. 


[A.  D.  53. 


CHAPTER  XVn. 

NOW  when  they  had  passed 
through  Amphipolis  and  Apol- 
lonia,  they  came  to  Thessalonica, 
where  was  a  synagogue  of  the 
Jews : 

2  And  Paul,  as  his  manner  was, '^ 

a  Luke  4.16.  c.9.20;  13.5,14. 


CHAPTER  XVII. 

1.  Amphipolis.  This  was  the  capital 
of"  the  eastern  province  of  Macedonia. 
It  was  originally  a  colony  of  the  Athe- 
nians; but  under  the  Romans  it  was 
made  the  capital  of  that  part  of  Mace- 
donia. It  was  near  to  Thrace,  and  was 
situated  not  far  from  the  mouth  of  the 
river  Strymon,  which  flowed  around  the 
citi/,m^d  thus  occasioned  its  name,  around 
the  city.  In  the  middle  ages  it  was  called 
Chrysopolis.  The  village  which  now 
stands  upon  the  site  of  the  ancient  city, 
is  called  Empoli  or  Yamholi,  a  corruption 
of  Amphipolis.  {Rob.  Cat)  IT  And  Apol- 
Ionia.  This  city  was  situated  between 
Amphipolis  and  Thessalonica,  and  was 
formerly  much  celebrated  for  its  trade. 
IT  They  came  to  Thessalonica.  This  was 
a  seaport  of  the  second  part  of  Macedonia. 
It  is  situated  at  the  head  of  the  bay  Ther- 
maicus.  It  was  made  the  capital  of  the 
second  division  of  Macedonia  by  iEmilius 
Paulus,  when  he  divided  the  country  into 
four  districts.  It  was  formerly  called 
Therma,  but  afterwards  received  the 
name  of  Thessalonica,  either  from  Cas- 
sander,  in  honour  of  his  wife  Thessalo- 
nica, the  daughter  of  Philip,  or  in  honour 
of  a  victory  which  Philip  obtained  over 
the  armies  of  Thessaly.  It  was  inhabited 
by  Greeks,  Romans,  and  Jews.  It  is  now 
called  Saloniki,  and  is  a  wretched  place, 
though  it  has  a  population  of  near  sixty 
thousand.  In  this  place  a  church  was 
collected,  to  which  Paul  afterwards  ad- 
dressed the  two  epistles  to  the  Thessalo- 
nians.  If  Where  was  a  synagogue.  Gr. 
Where  was  the  synagogue  (>■  irvvxyuiyy.) 
of  the  Jews.  It  has  been  remarked  by 
Grolius  and  Kuinoel,  that  the  article  used 
here  is  emphatic,  and  denotes  that  there 
was  probably  no  synagogue  at  Amphipo- 
lis and  Apollonia.  This  was  the  reason 
why  they  passed  through  those  places 
without  making  any  delay. 

2.  His  manner  was.  His  custom  was 
to  attend  on  the  worship  of  the  synagogue, 
and  to  preach  the  gospel  to  his  country- 
men first,  ch.  ix.  20 ;  xiii.  5. 14.  •  IT  Reason- 
ed with  them.  Discoursed  to  them,  or  at- 
tempted to  prove  that  Jesus  was  the  Mes- 


went  in  unto  them,  and  three  sab- 
bath-days reasoned  with  them  out 
of  the  Scriptures, 

3  Opening  and  alleging,  that 
Christ  must  *  needs  have  suffered, 
and  risen  again  from  the  dead ;  and 
that  this  '  Jesus,  whom  I  preach 

b  Luke  24.26,46.  c.18.28.  Gal.3.1.  lThe8s.l.o,6. 
1  or,  whom,  said  he,  I  preach. 


siah.  The  word  used  here  (Suf^iytTo) 
means  often  no  more  than  to  make  a  pub- 
lic address  or  discourse.  Note,  ch.  xxiv. 
25.  IT  Out  of  the  Scriptures.  By  many 
critics  this  is  connected  with  the  follow- 
ing verse,  'Opening  and  alleging  from 
the  Scriptures,  that  Christ  must  needs 
have  suffered,'  &c.  The  sense  is  not  va- 
ried materially  by  the  change. 

3.  Opening.  Aixvoiywv.  See  Luke, 
xxiv.  32.  The  word  means,  to  explain,  or 
to  unfold.  It  is  usually  applied  to  that 
which  is  shut,  as  to  the  eyes,  &c.  Then 
it  means  to  explain  that  which  is  con- 
cealed or  obscure.  It  means  here,  that 
he  explained  the  Scriptures  in  their  true 
sense.  ^  And  alleging,  nxexn^ifitvoi. 
Laying  down  the  proposition;  tliat  is, 
maintaining  that  it  must  be  so.  IT  That 
Christ  must  needs  have  suffered.  That 
there  was  a  fitness  and  necessity  in  his 
dying,  as  Jesus  of  Nazaretli  had  done. 
The  sense  of  this  will  be  better  seen  by 
retaining  the  word  Messiah.  '  That  there 
was  a  fitness  or  necessity  that  the  Messiah 
expected  by  the  Jews  and  predicted  in 
their  Scriptures,  should  suffer.'  This 
point  the  Jews  were  unwilling  to  admit; 
but  it  was  essential  to  his  argument  in 
proving  that  Jesus  was  the  Messiah,  to 
show  that  it  was  foretold  that  he  should 
die  for  the  sins  of  men.  On  the  necessity 
of  this,  see  Note,  Luke  xxiv.  26,  27. 
IT  Have  suffered.  That  he  should  die. 
IF  And  thai  this  Jesus.  And  that  this  Jesus 
of  Nazareth,  who  has  thus  suffered  and 
risen,  whom,  said  he,  I  preach  to  you,  is 
the  Messiah. 

The  arguments  by  which  Paul  probably 
proved  that  Jesus  was  the  Messiah,  were, 
(1.)  That  he  corresponded  with  the pr(^he- 
cies  respecting  him,  in  the  following  par- 
ticulars, (a)  He  was  bom  at  Bethlehem. 
Micah  v.  2.  (b)  He  was  of  the  tribe  of 
Judah.  Gen.  xlix.  10.  (c)  He  was  de- 
scended from  Jesse,  and  of  the  royal  line 
of  David.  Isa.  xi.  1.  10.  {d)  He  came  at 
the  time  predicted.  Dan.  ix.  24 — 27.  (c) 
His  appearance,  character,  work,  &c.  cor- 
responded with  the  predictions. -isa.  liii. 
(2.)  His  miracles  proved  that  he  was  the 
Messiah,  for  he  professed  to  be,  and  God 


A.  D.  54.] 


CHAPTER  XVII. 


239 


unto  you,  is  Christ. 

4  And  some  *  of  them  believed, 
and  ''  consorted  with  Paul  and  Si- 
las ;  and  of  the  devout  Greeks  a 
great  multitude,  and  of  the  chief 
women  not  a  few. 

5  But  the  Jews  which  believed  not, 
moved  with  envy,  took  unto  them 
certain  lewd  fellows  of  the  baser 
sort,  and  gathered  a  company,  and  set 
all  the  city  on  an  uproar, and  assault- 
ed the  house  of  Jason, '  and  sought 


a  c.28.24. 


i2Cor.8.5.        cRora.16.21. 


would  not  work  a  miracle  to  confirm  the 
claims  of  an  impostor.  (3.)  For  the  same 
reason,  his  resurrection  from  the  dead 
proved  that  he  was  the  Messiah. 

4.  And  consorted.  Literally,  had  their 
lot  with  Paul  and  Silas;  that  is,  they 
united  themselves  to  them,  and  became 
their  disciples.  The  word  is  commonly 
applied  to  those  who  are  partakers  of  an 
inheritance.  ^And  of  the  devout  Greeks. 
Religious  Greeks ;  or,  of  those  who  wor- 
shipped God.  Those  are  denoted  who 
had  renounced  the  worship  of  idols,  and 
who  attended  on  the  worship  of  the  sy- 
nagogue, but  who  were  not  fully  admit- 
ted to  the  privileges  of  Jewish  proselytes. 
They  were  called,  by  the  Jews,  proselytes 
of  the  gate.  IT  And  of  the  chief  women. 
Note,  ch.  xiii.  50. 

5.  Moved  ivith  envy.  That  they  made 
so  many  converts,  and  met  with  such 
euccess.  IT  Certain  lewd  fellows  of  the 
baser  sort.  This  is  an  unhappy  transla- 
tion. The  word  lewd  is  not  in  the  original. 
The  Greek  is, '  And  having  taken  certain 
wicked  men  of  those  who  were  about  the 
forum,'  or  market-place.  The  forum,  or 
market-place,  was  the  place  where  the 
idle  assembled,  and  where  those  were 
gathered  together  that  wished  to  be  em- 
ployed. Matt.  XX.  3.  Many  of  these  would 
bo  of  abandoned  character, — the  idle,  the 
dissipated,  and  the  worthless  ;  and,  there- 
fore, just  the  materials  for  a  mob.  It  does 
not  appear  that  they  felt  any  particular 
interest  in  the  subject;  but  they  were, 
like  other  mobs,  easily  excited,  und  urged 
on  to  anv  acts  of  violence.  The  pretence 
on  which  the  mob  was  excited  was,  that 
they  had  every  where  produced  disturb- 
ance, and  that  they  violated  the  laws  of 
the  Roman  emperor,  ver.  6,  7.  It  may  be 
observed,  however,  that  a  mob  usually 
regards  very  little  the  cause  in  which 
they  are  engaged.    They  may  be  roused 


to  bring  them  out  to  the  people- 

6  And  when  they  found  them 
not,  they  drew  Jason  and  certain 
brethren  unto  the  rulers  of  the  city, 
crying.  These  ^  that  have  turned 
the  world  upside  down,  are  come 
hither  also ; 

7  Whom  Jason  hath  received : 
and  these  all  do  contrary  '  to  the 
decrees  of  Cesar,  saying  that  there 
is  another  king,  07ie  Jesus. 

8  And  they  troubled-^ the  people, 


d  Luke  23.5.  c. 16.20. 
/Matt.2.3.  Jno. 11.48. 


eLuks23.2.  Jno.19.12. 


either  for  or  against  religion,  and  become 
as  full  of  zeal  for  the  insulted  honour  of 
religion  as  against  it.  The  profane,  the 
worthless,  and  the  abandoned  thus  often 
become  violently  enraged  for  the  honour 
of  religion,  and  full  of  indignation  and 
tumult  against  those  who  are  accused  of 
violating  public  peace  and  order.  IT  The 
house  of  Jason.  Where  Paul  and  Silas 
were.  ver.  7.  Jason  appears  to  have  been 
a  relative  of  Paul,  and  for  this  reason  it 
was  probably  that  he  lodged  with  him. 
Rom.  xvi.  21. 

6.  These  that  have  turned  the  world  up- 
side down.  That  have  excited  commo- 
tion and  disturbance  in  other  places. 
The  charge  has  been  often  brought 
against  the  gospel,  that  it  has  been  the 
occasion  of  confusion  and  disorder. 

7.  Whom  Jason  hath  received.  Has  re- 
ceived into  his  house,  and  entertained 
kindly.  IT  These  all  do  contrary  to  the.  de- 
crees of  Cesar.  The  charge  again.st  them 
was  that  of  sedition  and  rebellion  against 
the  Roman  emperor.  Grotius  on  this 
verse  remarks,  that  the  Roman  people, 
and  after  them  the  emperors,  would  not 
permit  the  name  of  king  to  be  mentioned 
in  any  of  the  vanquished  provinces,  ex- 
cept by  their  permission.  ^  Saying  Uiat 
there  is  another  king.  This  was  probably 
a  charge  of  mere  malignitj'.  They  pro- 
bably understood,  that  when  the  apostles 
spoke  of  Jesus  as  a  king,  they  did  not  do 
it  as  of  a  temporal  prince.  But  it  was 
easy  to  pervert  their  words,  and  to  give 
plausibility  to  the  accusation.  The  same 
thing  had  occurred  in  regard  to  the  Lord 
Jesus  himself  Luke  xxiii.  2. 

8.  And  they  troubled  the  people.  They 
excited  the  people  to  commotion  anJi 
alarm.  The  rulers  feared  the  tumult 
that  was  excited,  and  the  people  feared 
the  Romans,  when  they  heard  the  charge 
that  there  were  rebels  against  the  govern 


240 


THE  ACTS 


[A.  D.  54. 


and  the  rulers  of  the  city,  when  they 
heard  these  things. 

9  And  when  they  had  taken  se- 
curity of  Jason,  and  of  the  other, 
they  let  them  go. 

10  And  the  brethren  immediately 
sent  away  "  Paul  and  Silas  by  night 
unto  Berea:    who  coming  thither^ 


a  C.9.2S.  ver.l4. 


ment  in  their  city.  It  does  not  appear 
that  there  was  a  disposition  in  the  rulers 
or  the  people  to  persecute  the  apostles  ; 
but  they  were  excited  and  alarmed  by 
the  representations  of  the  Jews,  and  by 
the  mob  that  they  had  collected. 

9.  And  when  they  had  taken  security  of 
Jason.  This  is  an  expression  taken  from 
courts,  and  means  that  Jason  and  the  other 
gave  satisfaction  to  the  magistrates  for  the 
good  conduct  of  Paul  and  Silas,  or  became 
responsible  for  it.  Whether  it  was  by  de- 
positing a  sum  of  money,  and  by  thus  giv- 
ing bail,  is  not  quite  clear.  The  sense  is, 
that  they  did  it  in  accordance  with  the 
Roman  usages,  and  gave  sufficient  secu- 
rity for  the  good  conduct  of  Paul  and  Si- 
las. Heuman  supposes  that  the  pledge 
given  was,  that  they  should  leave  the  city. 
Michaelis  thinks  that  they  gave  a  pledge 
that  they  would  no  more  harbour  them  ; 
but  that  if  they  returned  again  to  them, 
they  would  deliver  them  to  the  magis- 
trates. IT  And  of  the  other.  The  other 
brethren  (ver.  6)  who  had  been  drawn  to 
the  rulers  of  the  city. 

10.  And  the  brethren  immediately  sent 
away  Paid  and  Silas.  Comp.  ch.  ix.  25. 
They  did  this  for  their  safety.  Yet  this 
was  not  done  until  the  gospel  had  taken 
deep  root  inThessalonica.  Having  preach- 
ed there,  and  laid  the  foundation  of  a 
church ;  having  thus  accomplished  the 
purpose  for  which  they  went  there,  they 
were  prepared  to  leave  the  city.  To  the 
church  in  this  city  Paul  afterwards  ad- 
dressed two  epistles.  IT  U7ito  Berea. 
This  was  a  city  of  Macedonia,  near 
Mount  Cithanes.  There  is  a  medal  of 
Berea  extant,  remarkable  for  being  in- 
scribed, "of  the  second  Macedonia." 

11.  These  were  more  noble.  'EuyevEo-re- 
(oi.  This  literally  means  more  noble  by 
birth ;  descended  from  more  illustrious 
ancestors.  But  here  the  word  is  used  to 
denote  a  quality  of  mind  and  heart;  they 
were  more  generous,  liberal,  and  noble 
in  their  feelings  ;  more  disposed  to  inquire 
candidly  into  the  truth  of  the  doctrines 
advanced  by  Paul  and  Silas.  It  is  always 


went  into  the  synagogue  of  the 
Jews. 

1 1  These  were  more  ^  noble  than 
those  in  Thessalonica,  in  that  they 
received  the  word  with  all  readi- 
ness '^  of  mind,  and  searched  the 
Scriptures  '^  daily,  whether  those 
things  were  so. 

fcPs.119.99,100.  c  Jain.I.21.  lPet.2.2.  fl«a. 

34.16.  Luke  16.29;  24.44.  Jno.5.39. 

proof  of  a  noble,  liberal,  and  ingenuous 
disposition,  to  be  willing  to  examine  into 
the  truth  of  any  doctrine  presented.  The 
writer  refers  here  particularly  to  the 
Jews.  IT  In  that.  Because.  IT  They  re- 
ceived the  word,  &c.  They  listened  atten- 
tively and  respectfully  to  the  gospel. 
They  did  not  reject  and  spurn  it,  as  un- 
worthy of  examination.  This  is  the  first 
particular  in  which  they  were  more 
noble  than  those  in  Thessalonica.  IT  And 
searched  the  Scriptures.  That  is,  the  Old 
Testament.  Note,  John  v.  39.  The  apos- 
tles always  affirmed  that  the  doctrines 
which  they  maintained  respecting  the 
Messiah  were  in  accordance  with  the 
Jewish  Scriptures.  The  Bereans  made 
diligent  and  earnest  inquiry  in  respect  to 
this,  and  were  willing  to  ascertain  the 
truth.  IT  Daily.  Not  only  on  the  Sab- 
bath, and  in  the  synagogue ;  but  they 
made  it  a  daily  employment.  It  is  evi- 
dent from  this,  that  they  had  the  Scrip- 
tures ;  and  this  is  one  proof  that  Jewish 
families  would,  if  possible,  obtain  the  ora- 
cles of  God.  IT  Whether  these  things  were 
so.  Whether  the  doctrines  stated  by  Paul 
and  Silas  were  in  accordance  with  the 
Scriptures.  The  Old  Testament  they  re- 
ceived as  the  standardof  truth,  and  what- 
ever could  be  shown  to  be  in  accordance 
with  that  they  received.  On  this  verse 
we  may  remark,  (1.)  That  it  is  proof  of 
true  nobleness  and  liberality  of  mind  to 
be  willing  to  examine  the  proofs  of  the 
truth  of  religion.  What  the  friends  of 
Christianity  have  had  most  cause  to  la- 
ment and  regret  is,  that  so  many  are  un- 
willing to  examine  its  claims ;  that  they 
spurn  it  as  unworthy  of  serious  thought, 
and  condemn  it  without  hearing.  (2.)  The 
Scriptures  should  be  examined  daily.  If 
we  wish  to  arrive  at  the  truth,  they  should 
be  the  object  of  constant  study.  That 
man  has  very  little  reason  to  expect  that 
he  will  grow  in  knowledge  and  grace, 
who  does  not  peruse,  with  candour  and 
with  prayer,  a  portion  of  the  Bible  every 
day.  (3.)  The  constant  searching  of  the 
Scriptures  is  the  best  way  to  keep  the 


A.  D.  54.] 


CHAPTER  XVII. 


241 


12  Therefore  many  of  them  be- 
lieved :  also  of  honourable  women 
which  were  Greeks,  and  of  men, 
not  a  few. 

13  But  when  the  Jews  of  Thes- 
salonica  had  knowledge  that  the 
word  of  God  was  preached  of  Paul 


mind  from  error.  He  who  does  not  do  it 
daily  may  expect  to  "  be  carried  about 
with  every  wind  of  doctrine,"  and  to  have 
no  settled  opinions.  (4.)  The  preaching 
of  ministers  should  be  examined  by  the 
Scriptures.  Their  doctrines  are  of  no 
value  unless  they  accord  with  the  Bible. 
Every  preacher  should  expect  his  doc- 
trines to  be  examined  in  this  way,  and  to 
be  rejected  if  they  are  not  in  accordance 
with  the  word  of  God.  The  church,  in 
proportion  to  its  increase  in  purity  and 
knowledge,  will  feel  this  more  and  more ; 
and  it  is  an  indication  of  advance  in  piety 
when  men  are  increasingly  disposed  to 
examine  every  thing  by  the  Bible.  How 
immensely  important  then  is  it,  that  the 
young  should  be  trained  up  to  diligent 
habits  of  searching  the  word  of  God. 
And  how  momentous  is  the  duty  of  pa- 
rents, and  of  Sabbath-school  teachers,  to 
inculcate  just  views  of  the  interpretation 
of  the  Bible,  and  to  form  the  habits  of 
the  rising  generation  so  that  they  shall 
be  disposed  and  enabled  to  examine  every 
doctrine  by  the  sacred  oracles.  ,The  pu- 
rity of  the  church  depends  on  the  exten- 
sion of  the  spirit  of  the  noble-minded  Be- 
reans ;  and  that  spirit  is  to  be  extended 
mainly  by  the  instrumentality  of  Sabbath- 
schools. 

12.  Therefore.  As  the  result  of  their 
examination.  They  found  that  the  doc- 
trines of  Paul  and  Silas  accorded  with 
the  Old  Testament.  This  result  will 
commonly  follow  when  people  search 
the  Scriptures.  Much  is  gained  when 
men  can  be  induced  to  examine  the  Bi- 
ble. We  may  commonly  take  it  for 
granted  that  such  an  examination  will  re- 
sult in  their  conviction  of  the  truth. 
The  most  prominent  and  invariable  cause 
of  infidelity  is  found  in  the  fact  that  men 
will  not  investigate  the  Scriptures.  Many 
infidels  have  confessed  that  they  had 
never  carefully  read  the  New  Testament. 
Thomas  Paine  confessed  that  he  wrote 
the  first  part  of  the  "  Age  of  Reason" 
without  having  a  Bible  at  hand ;  and 
without  its  being  possible  to  procure  one 
where  he  then  was  (in  Paris).  "  I  had," 
says  he,  "  neither  Bible  nor  Testament  to 

X 


at  Berea,  they  came  thither  also, 
and  stirred  up  "  the  people. 

14  And  then  immediately  the 
brethren  sent  away  *  Paul,  to  go  as 
it  were  to  the  sea:  but  Silas  and 
Timotheus  abode  there  still. 

15  And  they  that  conducted  Paul 

a  Luke  12.51.        b  Matt.10.23 

refer  to,  though  I  was  writing  against 
both;  nor  could  I  procure  any."  Age  of 
Reason,  p.  65.  Ed.  1831.  Also  p.  33. 
None  have  ever  read  the  Scriptures  with 
candour,  and  with  the  true  spirit  of  prayer, 
who  have  not  been  convinced  of  the 
truth  of  Christianity,  and  been  brought 
to  submit  their  souls  to  its  influence  and 
its  consolations.  The  great  thing  which 
Christians  desire  their  fellow  men  to  do 
is,  candidly  to  search  the  Bible;  and  when 
this  is  done,  they  confidently  expect  that 
they  will  be  truly  converted  to  God. 
IF  Of  honourable  women.  Note,  ch.  xiii.  50. 

13.  Stirred  up  the  people.  The  word 
used  here  {TaXidnv)  denotes  properly  to 
agitate,  or  excite,  as  the  waves  of  the  sea 
are  agitated  by  the  wind.  It  is  with  great 
beauty  used  to  denote  the  agitation  and 
excitement  of  a  popular  tumult,  from  its 
resemblance  to  the  troubled  waves  of  the 
ocean.  The  figure  is  often  employed  by 
the  classic  writers,  and  also  occurs  in  the 
Scriptures.  See  Ps.  Ixv.  7.  Isa.  xvii.  12, 
13.    Jer.  xlvi.  7,  8. 

14.  The  brethren.  Those  who  were 
Christians.  IT  Sent  away  Paul.  In  order 
to  secure  his  safety.  A  similar  thing  had 
been  done  in  Thessalonica.  ver.  10.  The 
tumult  was  great;  and  there  was  no 
doubt,  such  was  the  hostility  of  the  Jews, 
that  the  life  of  Paul  would  be  endan- 
gered, and  they  therefore  resolved  to  se- 
cure his  safety.  IT  As  it  were.  Rather, 
'  even  to  the  sea,'  for  that  is  its  significa- 
tion. It  does  not  imply  that  there  was 
any  feint  or  sleight  in  the  case,  as  if  they 
intended  to  deceive  their  pursuers.  They 
took  him  to  the  sea-coast,  not  far  from 
Berea,  and  from  that  place  he  probably 
went  by  sea  to  Athens. 

15.  Unto  Athens,  This  was  the  first 
visit  of  Paul  to  this  celebrated  city ;  and 
perhaps  the  first  visit  of  a  Christian 
minister.  His  success  in  this  city,  for 
some  cause,  was  not  great.  But  his 
preaching  was  attended  with  the  con- 
version of  some  individuals.  See  ver.  34. 
Athens  was  the  most  celebrated  city 
of  Greece,  and  was  distinguished  for  the 
military  talents,  learning,  eloquence,  and 
politeness   of  its   inhabitants.     It   was 


243 


THE  ACTS'. 


[A.  D.  54. 


brought  him  unto  Athens  ;  and  re- 
ceiving a  commandment  unto  Silas 
and  Tiraotheus  **  for  to  come  to  him 
with  all  speed,  they  departed. 


a  C.I8.5. 


founded  by  Cecropa  and  an  Egyptian 
colony,  about  1556  years  before  the 
Christian  era.  It  was  called  Athens  in 
honour  of  Minerva,  who  was  chiefly 
worshipped  there,  and  to  whom  the  city 
was  dedicated.  The  city,  at  first,  was  built 
on  a  rock  in  the  midst  of  a  spacious  plain ; 
but  in  process  of  time  the  w"hole  plain 
was  covered  with  buildings,  which  were 
called  the  lower  city.  No  city  of  Greece, 
or  of  the  ancient  world,  was  so  much  dis- 
tinguished for  philosophy,  learning,  and 
the  arts.  The  most  celebrated  warriors, 
poets,  statesmen,  and  philosophers  were 
either  born  or  flourished  there.  The 
most  celebrated  mcxlels  of  architecture 
and  statuary  were  there  ;  and  for  ages  it 
held  its  pre-eminence  in  civilization,  arts, 
and  arms.  The  city  still  exists,  though  it 
has  been  often  subject  to  the  calamities 
of  war,  to  a  change  of  masters,  and  to 
the  mouldering  hand  of  time.  It  was 
twice  burnt  by  the  Persians ;  destroyed 
by  Philip  II.  of  Macedon ;  again  by  Sylla  j 
was  plundered  by  Tiberius  ,•  desolated  by 
the  Goths  in  the  reign  of  Claudius ;  and 
the  whole  territory  ravaged  and  ruined 
by  Alaric.  From  the  reign  of  Justinian 
to  the  thirteenth  century,  the  city  remain- 
ed in  obscurity,  though  it  continued  to  be 
a  towa  at  the  head  of  a  small  state.  It 
was  seized  by  Omar,  general  of  Mahomet 
the  Great,  in  1455;  was  sacked  by  the 
Venetians  in  1464  ;  and  was  taken  by  the 
Turks  again  in  1688.  In  1812,  the  popu- 
lation was  12,000;  but  it  has  since  been 
desolated  by  the  sanguinary  contests  be- 
tween the  Turks  and  the  Greeks,  and 
left  almost  a  mass  of  ruins.  It  is  now 
free ;  and  efforts  are  making  by  Chris- 
tians to  restore  it  to  its  former  elevation 
in  learning  and  importance,  and  to  impart 
to  it  the  blessings  of  the  Christian  reli- 
gion. Two  American  missionaries  are 
labouring  in  the  place  where  Paul  preach- 
ed almost  two  thousand  years  ago ;  and 
schools  under  their  immediate  superin- 
tendence and  care,  are  established  by 
American  Christian  missionaries,  in  the 
place  that  was  once  regarded  as  "  the  eye 
of  Greece,"  and  the  light  of  the  civilized 
world.  In  the  revolutions  of  ages  it  has 
been  ordered  that  men  should  bear  the 
torch  of  learning  to  Athens  from  a  land 
unlmown  to  its  ancient  philosophers,  and 
convey  the  blessings  of  civilization  to 


16  Now  while  Paul  waited  for 
them  at  Athens,  *  his  spirit  was 
stirred  in  him,  when  he  saw  the 
city  I  wholly  given  to  idolatry. 

b  Ps.  119. 136.  2Pet.2.8,       t  or,  full  of  idols. 

them  by  that  gospel  which  in  the  time 
of  Paul  they  rejected  and  despised. 
"IF  And  receiving  a  commandment.  They 
who  accompanied  Paul  received  his 
commands  to  Silas  and  Timotliy.  IT  With 
all  speed.  As  soon  as  possible.  Perhaps 
Paul  expected  much  labour  and  success 
in  Athens,  and  was  therefore  desirous 
of  securing  their  aid  with  him  in  his  work. 
16.  Now  while  Paul  waited.  How  long 
he  was  there  is  not  intimated  ;  but  doubt- 
less some  time  would  elapse  before  they 
could  arrive.  In  the  mean  time,  Paul 
had  ample  opportunity  to  observe  the 
state  of  the  city,  ".r  His  spirit  was  stirred 
within  him.  His  mind  was  greatly  ex- 
cited.  The  word  used  here  {rra^MlyviTc) 
denotes  any  excitement,  agitation,  or 
paroxysm  of  mind.  1  Cor.  xiii.  5.  It  here 
means  that  the  mind  of  Paul  was  greatly 
concerned,  or  agitated,  doubtless  with  pity 
and  distress,  at  their  folly  and  danger- 
f  The  city  wholly  given  to  idolatry.  Gr. 
xy.TiiSxKov.  it  is  wcU  translated  in  the 
margin,  "  or  full  of  idols."  The  word  is 
not  elsewhere  used  in  the  New  Testa- 
ment. That  this  was  the  condition  of  the 
city  is  abundantly  testified  by  profane 
writers.  Thus  Pausanias  (in  Attic,  i.  24) 
says,  "  the  Athenians  greatly  surpassed 
others  in  their  zeal  for  religion."  Lucian 
(T.  i.  Prometh.  p.  180)  says  of  the  city 
of  Athens,  "On  every  side  there  are 
altars,  victims,  temples,  and  festivals." 
Livy  (45.  27)  says,  that  Athens  "  was  full 
of  the  images  of  gods  and  men,  adorned 
with  ever}'  variety  of  material,  and  with 
all  the  skill  of  art."  And  Petronius  (Sat. 
xvii.)  says  humorously  of  the  city,  that 
"  it  was  easier  to  find  a  god  than  a  man 
there."  See  KuinVel.  In  this  verse  v/e 
may  see  how  a  splendid,  idolatrous  city 
will  strike  a  pious  mind.  Athens  then 
had  more  that  was  splendid  in  architec- 
ture, more  that  was  brilliant  in  science, 
and  more  that  was  beautiful  in  the  arts, 
than  any  other  city  of  the  world  ;  perhaps 
more  than  all  the  rest  of  the  world  united . 
Yet  there  is  no  account  that  the  mind 
of  Paul  was  filled  with  admiration; 
there  is  no  record  that  he  spent  hi.s  time 
in  examining  the  works  of  art ;  there  is 
no  evidence  that  he  forgot  his-  high  pur- 
pose in  an  idle  and  useless  contemplation 
of  temples  and  statuary.  His  was  a 
Christian  mind ;  and  he  contemplated  all 


A.  D.  54.] 


CHAPTER  XVII. 


243 


17  Therefore  disputed  he  in  the 
synagogue  with  the  Jews,  and  with 
the  devout  "  persons,  and  in  the 
market  daily  with  them  that  met 
with  him. 


oc.8.2. 


this  with  a  Christian  heart.  That  heart 
was  deeply  affected  in  view  of  the  amaz- 
ing guilt  of  a  people  that  were  ignorant 
of  the  true  God,  and  that  had  filled  their 
city  with  idols  reared  to  the  honour 
of  imaginary  divinities  ;  and  who,  in  the 
midst  of  all  this  splendour  and  luxury, 
were  going  down  to  the  gates  of  death. 
So  should  every  pious  man  feel  who 
treads  the  streets  of  a  splendid  and  guilty 
city.  The  Christian  will  not  despise  the 
productions  of  art;  but  he  w-ill  feel,  deeply 
feel,  for  the  unhappy  condition  of  those 
who,  amidst  wealth  and  splendour  and 
adorning,  are  withholding  their  affections 
from  the  living  God,  bestowing  them  on 
the  works  of  their  own  hands,  or  on  ob- 
jects degraded  and  polluting ;  and  who 
are  going  unredeemed  to  eternal  wo. 
Happy  would  it  be  if  every  Christian 
traveller  who  visits  cities  of  wealth  and 
splendour,  would,  like  Paul,  be  affected  in 
view  of  their  crimes  and  dangers;  and 
happy  if  like  him,  men  could  cease  their 
unbounded  admiration  of  magnificence 
and  splendour  in  temples  and  palaces 
and  statuary,  to  regard  the  condition 
of  mind,  not  perishable  like  marble ;  and 
of  the  soul,  more  magnificent  even  in  its 
ruins  than  all  the  works  of  Phidias  or 
Praxiteles. 

17.  Therefore  disputed  he.  Or  reasoned. 
He  engaged  in  an  argument  with  them. 
"i^l'  Wiih  the  devout  persons.  Those  wor- 
shipping God  after  the  manner  of  the 
Jews.  They  were  Jewish  proselytes, 
who  had  renounced  idolatry,  but  who 
had  not  been  fully  admitted  to  the  privi- 
leges of  the  Jews.  See  Note,  ch.  x.  2. 
^r  A7id  in  the  market.  In  the  forum.  It 
was  not  only  the  place  where  provisions 
were  sold,  but  was  also  a  place  of  great 
public  concourse.  In  this  place  the  phi- 
losophers were  not  unfrequently  found 
engaged  in  public  discussion. 

18.  Then  certain  philosophers.  Athens 
was  distinguished,  among  all  the  cities 
of  Greece  and  the  world,  for  the  cultiva- 
tion of  a  subtle  and  refined  philosophy. 
This  was  their  boast,  and  the  object 
of  their  constant  search  and  study.  1  Cor. 
j.  22.  ^  Of  the  Epicureans.  This  sect 
of  philosophers  was  so  named  from  Epi- 
curus, who  lived  about  300  years  before 
the  Christian  era.    They  denied  that  the 


18  Then  certain  philosophers  * 
of  the  Epicureans,  and  of  the 
Stoics,  encountered  him.  And  some 
said,  What  will  this  '  babhler  say  1 
Other  some.  He  seemeth  to  be  a 

6C0I.2.S.        i  or,  base  feUow. 


world  was  created  by  God.  and  that  the 
gods  exercised  any  care  or  providence 
over  human  affairs,  and  also  the  immor- 
tality of  the  soul.  Against  these  positions 
of  the  sect,  Paul  directed  his  main  argu- 
ment, in  proving  that  the  world  was  cre- 
ated and  governed  by  God.  One  of  the 
distinguishing  doctrines  of  Epicurus  was, 
that  pleasure  was  the  summum  bonum,  or 
chief  good,  and  that  virtue  was  to  be 
practised  only  as  it  contributed  to  plea- 
sure. By  pleasure,  however,  Epicurus 
did  not  mean  sensual  and  grovelling  ap- 
petites, and  degraded  vices,  but  rational 
pleasure,  properly  regulated  and  govern- 
ed. See  Good's  Book  of  JNature.  But 
whatever  his  views  were,  it  is  certain 
that  his  followers  had  embraced  the  doc- 
trine that  voluptuousness  and  the  plea- 
sures of  sense  w-ere  to  be  practised  with- 
out restraint.  Both  in  principle  and  prac- 
tice, therefore,  they  devoted  themselves 
to  a  life  of  gayety  and  sensualitj-,  and 
sought  happiness  only  in  indolence,  effe- 
minacy, and  voluptuousness.  Confident 
in  the  belief  that  the  Vvorld  was  not  un- 
der the  administration  of  a  God  of  justice, 
they  gave  themselves  up  to  the  indul- 
gence of  every  passion  ;  the  infidels  of 
their  time,  and  the  exact  example  of  the 
gay  and  fashionable  multitudes  of  all 
rimes,  that  live  without  God,  and  that 
seek  pleasure  as  their  chief  good.  IT  And 
of  the  Stoics.  These  were  a  sect  of  phi- 
losophers, so  named  from  the  Greek  o-roa, 
Stoa,  a  porch,  or  portico,  because  Zeno, 
the  founder  of  the  sect,  held  his  school 
and  taught  in  a  porch,  in  the  city  of 
Athens.  Zeno  was  born  in  the  island 
of  Cyprus,  but  the  greater  part  of  his 
life  was  spent  at  Athens  in  teaching  phi- 
losophy. After  having  taught  publicly  48 
years,  he  died  at  the  age  of  96,  two  hun- 
dred and  sixty-four  years  before  Christ. 
The  doctrines  of  the  sect  were,  that  the 
universe  was  created  by  God ;  that  all 
things  were  fixed  by  fate  ;  that  even  God 
was  under  the  dominion  of  fatal  neces- 
sity ;  that  the  fates  were  to  be  submitted 
to  ;  that  the  passions  and  affections  were 
to  be  suppressed  and  restrained ;  that 
happiness  consisted  in  the  insensibility 
of  the  soul  to  pam  ;  and  that  a  man  should 
gain  an  absolute  mastery  over  all  the 
passions  and   affections   of   his   nature. 


244 


THE  ACTS. 


[A.  D.  54. 


setter  forth  of  strange  gods :  be- 
cause he  preached  unto  them  Jesus, 
and  the  resurrection. 


They  were  stern  in  their  views  of  virtue, 
and,  like  the  Pharisees,  prided  themselves 
on  their  own  righteousness.  They  sup- 
posed that  matter  was  eternal,  and  that 
God  was  either  the  animating  principle 
or  soul  of  the  world,  or  that  all  things 
were  a  part  of  God.  They  fluctuated 
much  in  their  views  of  a  future  state; 
some  of  them  holding  that  the  soul  would 
exist  only  until  the  destruction  of  the 
universe,  and  others  that  it  would  finally 
be  absorbed  into  the  divine  essence,  and 
become  a  part  of  God.  It  will  be  readily 
seen,  therefore,  with  what  pertinency 
and  address  Paul  discoursed  to  them. 
The  leading  doctrines  of  both  sects  were 
met  by  him.  IF  Encountered  him.  Con- 
tended with  him ;  opposed  themselves  to 
him.  ir  And  some  said.  This  was  said 
in  scorn  and  contempt.  He  had  excited 
attention  ;  but  they  scorned  the  doctrines 
that  should  be  delivered  by  an  unknown 
foreigner  from  Judea.  IF  What  will  this 
babbler  say  ?  Margin,  base  fellow.  Greek, 
<r-£f,uo?.oyoj.  The  word  occurs  nowhere 
else  in  the  New  Testament.  It  properly 
means  one  who  collects  seeds,  and  was  ap- 
plied by  the  Greeks  to  the  poor  persons 
who  collected  the  scattered  grain  in  the 
fields  after  harvest,  or  to  gleaners  ;  and 
also  to  the  poor,  who  obtained  a  preca- 
rious subsistence  around  the  markets  and 
in  the  streets.  It  was  also  applied  to 
birds  that  picked  up  the  scattered  seeds  of 
grain  in  the  field,  or  in  the  markets.  The 
word  came  hence  to  have  a  two-fold  sig- 
nification. (1.)  It  denoted  the  poor,  needy, 
and  vile ;  the  refuse  and  ofF-scouring  of 
society;  and,  (2.)  From  the  birds  which 
were  thus  employed,  and  which  were 
troublesome  by  their  continual  unmusical 
sounds,  it  came  to  denote  those  who  were 
talkative,  garrulous,  and  opinionated  ; 
those  who  collected  the  opinions  of  others, 
or  scraps  of  knowledge,  and  retailed  them 
fluently,  without  order  or  method.  It 
was  a  word,  therefore,  expressive  of  their 
contempt  for  an  unknown  foreigner  who 
should  pretend  to  instruct  the  learned  men 
and  philosophers  of  Greece.  Doddridge 
renders  it, '^"  retailer  of  scraps."  Syriac, 
"  collector  of  words."  ^  Other  some. 
Others.  H  He  seemeth  to  be  a  setter  forth. 
He  announces  o,  declares  the  existence 
of  strange  gods.  The  reason  why  they 
supposed  this,  was,  that  he  made  the  capi- 
tal points  of  his  preaching  to  be  Jesus 
and  the  resurrection,  which  they  mistook 


19  And  they  took  him,  and 
brought  him  unto  ^  Areopagus, 
saying,  May  we  know  what  this 

1  or,  Mars^  hill.     It  was  Uie  highest  court  in  Athens. 


•for  the  names  of  divinities.  11  Of  strange 
gods.  0[ foreign  gods,  or  demons.  They 
worshipped  many  gods  themselves,  and 
as  they  believed  that  every  country  had 
its  own  peculiar  divinities,  they  supposed 
that  Paul  had  come  to  announce  the  ex- 
istence of  some  such  foreign,  and  to  them 
unknown  divinities.  The  word  translated 
gods  (^'ai^oi'.'a)i')denotes  properly  the  genii, 
or  spirits  who  were  superior  to  men,  but 
inferior  to  the  gods.  It  is,  however,  often 
employed  to  denote  the  gods  themselves ; 
and  is  evidently  so  used  here.  The  gods 
among  the  Greeks  were  such  as  were 
supposed  to  have  that  rank  by  nature. 
The  demons  were  such  as  had  been  ex- 
alted to  divinity  from  being  heroes  and 
distinguished  men.  IT  He  preached  unto 
them  Jesus.  He  proclaimed  him  as  the 
Messiah.  The  mistake  which  they  made, 
by  supposing  that  he  was  a  foreign  divi- 
nity, was  one  which  was  perfectly  natu- 
ral for  minds  degraded  like  theirs  by 
idolatry.  They  had  no  idea  of  a  pure 
God  ;  they  knew  nothing  of  the  doctrine 
of  the  Messiah  ,•  and  they  naturally  sup- 
posed, therefore,  that  he  of  whom  Paul 
spoke  so  much  must  be  a  god  of  some 
other  nation,  of  a  rank  similar  to  their 
own  divinities.  IT  And  the  resurrection. 
The  resurrection  of  Jesus,  and  through 
him  the  resurrection  of  the  dead.  It  is 
evident,  I  think,  that  by  the  resurrection 
(t>)u  Kvxo-Txa-tv)  they  understood  him  to 
refer  to  the  name  of  some  goddess.  Such 
was  the  interpretation  of  Chrysostom. 
The  Greeks  had  erected  altars  to  Shame, 
and  Famine,  and  Desire  (Pans.  i.  17),  and 
it  is  probable  that  they  supposed  '  the 
resurrection,'  or  the  Anastasis,  to  be  the 
name  also  of  some  unknown  goddess  who 
presided  over  the  resurrection.  Tlrus 
they  regarded  him  as  a  setter  forth  of  too 
foreign  or  strange  gods — Jesus,  and  the 
Anastasis,  or  resurrection. 

19.  And  brought  him  unto  Areopagus. 
Margin,  or  Mars'  hill.  This  was  the 
place  or  court  in  which  the  Areopagites, 
the  celebrated  supreme  judges  of  Athens, 
assembled.  It  was  on  a  hill  almost  in 
the  middle  of  the  city;  but  nothing  now 
remains  by  which  we  can  determine  the 
form  or  construction  of  the  tribunal.  The 
hill  is  almost  entirely  a  mass  of  stone, 
and  is  not  easily  accessible,  its  sides  being 
steep  and  abrupt.  On  many  accounts 
this  was  the  most  celebrated  tribunal  in 
the  world.     Its    decisions    were   distin- 


A.  D.  54.] 


CHAPTER  XVII. 


245 


new  "  doctrine,  whereof  thou  speak- 
est,  is? 

30  For  thou  bringest  certain  ' 
strange  things  to  our  ears :  we 
would  know  therefore  what  these 
things  mean. 

sJno.13.34.  Uno^.7,S.       £Hos.8.12. 


guished  for  justice  and  correctness ;  nor 
was  there  any  court  in  Greece  in  which 
so  much  confidence  was  placed.  This 
court  took  cognizance  of  murders,  impie- 
ties, and  immoralities ;  they  punished 
vices  of  all  kinds,  including  idleness  ; 
they  rewarded  the  virtuous ;  they  were  pe- 
culiarly attentive  to  blasphemies  against 
the  gods,  and  to  the  performance  of  the 
sacred  mysteries  of  religion.  It  was, 
therefore,  with  the  greatest  propriety  that 
Paul  was  questioned  before  this  tribunal, 
as  being  regarded  as  a  setter  forth  of 
strange  gods,  and  as  being  supposed  to 
wish  to  introduce  a  new  mode  of  wor- 
ship. See  Potter's  Antiquities  of  Greece, 
b.  i.  ch.  19 ;  and  Travels  of  Anacharsis, 
vol.  i.  136.  185 ;  ii.  292—295.  IT  May 
toe  know.  We  would  know.  This  seems 
to  have  been  a  respectful  inquiry ;  and 
it  does  not  appear  that  Paul  was  brought 
there  for  the  sake  of  trial.  There  are  no 
accusations  ;  no  witnesses  ;  none  of  the 
forms  of  trial.  They  seem  to  have  re- 
sorted thither  because  it  was  the  place 
where  the  subject  of  religion  was  usually 
discussed,  and  because  it  was  a  place 
of  confluence  for  the  citizens  and  judges 
and  wise  men  of  Athens,  and  of  foreign- 
ers. The  design  seems  to  have  been,  not 
to  try  him,  but  fairly  to  canvass  the 
claims  of  his  doctrines.  See  ver.  21.  It 
was  just  an  instance  of  the  inquisitive 
spirit  of  the  people  of  Athens,  willing  to 
hear  before  they  condemned,  and  to  e.t- 
amine  before  they  approved. 

20.  Certain  strange  things.  Literally, 
something  pertaining  to  a  foreign  coun- 
try, or  people.  Here  it  means  something 
unusual,  remarkable,  to  which  we  are 
not  accustomed.  It  was  something  dif- 
ferent from  what  they  had  been  accus- 
tomed to  hear  from  their  philosophers 
and  religious  teachers.  IT  What  these 
things  mean.  We  would  understand 
more  clearly  what  is  affirmed  respecting 
Jesus  and  the  resurrection. 

21.  For  all  the  Athenians.  This  was 
their  general  character.  11  And  stran- 
gers which  were  there.  Athens  was  greatly 
distinguished  for  the  celebrity  of  its 
schools  of  philosophy.  It  was  at  that 
time  at  the  head  of  the  literary  world. 

X  2 


21  (For  all  the  Athenians,  and 
strangers  which  were  there,  spent 
their  time  in  nothing  else,  but  either 
to  tell  or  to  hear  some  new  thing.) 

22  Then  Paul  stood  in  the  midst 
of  Mars'  i  Hill,  and  said.   Ye  men 

I  or,  t^e  court  of  the  ArcopagUes. 

Its  arts  and  its  learning  were  celebrated 
in  all  lands.  It  is  known,  therefore,  that 
it  was  the  favourite  resort  of  men  of  other 
nations,  who  came  there  to  become  ac- 
quainted with  its  institutions,  and  to  listen 
to  its  sages.  IF  Spent  their  time  in  nothing 
else.  The  learned  and  subtle  Athenians 
gave  themselves  much  to  spec\ilation, 
and  employed  themselves  in  examining 
the  various  new  systems  of  philosophy 
that  were  proposed.  Strangers  and  fo- 
reigners who  were  there,  having  much 
leisure,  would  also  give  themselves  to 
the  same  inquiries.  ^  But  either  to  tell 
or  to  hear  some  new  thing.  Greek,  soTue- 
thing  newer.  Kxivots^ov.  The  latest  news ; 
or  the  latest  subject  of  inquiry  proposed. 
This  is  well  known  to  have  been  the 
character  of  the  people  of  Athens  at  all 
times.  "  Many  of  the  ancient  writers  bear 
witness  to  the  garrulity,  and  curiosity, 
and  intemperate  desire  of  novelty,  among 
the  Athenians,  by  which  they  inquired 
respecting  all  things,  even  those  in  which 
they  had  no  interest,  whether  of  a  public 
or  private  nature."  {Kuinijel.)  Thus  Thu- 
cyd.  (3.  38)  says  of  them,  "  you  excel  in 
suffering  yourselves  to  be  deceived  with 
novelty  of  speech."  On  which  the  old 
Scholiast  makes  this  remark,  almost  in  the 
words  of  Luke  :  "  He  (Thucydides)  he,  ■; 
blames  the  Athenians,  who  care  for  no- 
thing else  but  to  tell  or  to  hear  .something 
new."  Thus  yElian  (5.  13)  says  of  the 
Athenians,  that  they  are  versatile  in  no- 
velties. Thus  Demosthenes  represents 
the  Athenians  "  as  inquiring  in  the  place 
of  public  resort  if  there  were  any  news?" 
Ti  viOTigov.  Meursius  has  shown,  also, 
that  there  were  more  than  three  hundred 
public  places  in  Athens  of  public  resort, 
where  the  principal  youth  and  reputable 
citizens  were  accustomed  to  meet  for  the 
purpose  of  conversation  and  inquiry. 

22.  Then  Paul.  This  commences  Paul's 
explanation  of  the  doctrines  which  he  had 
stated.  It  is  evident  that  Luke  has  re- 
corded but  a  mere  summary  or  outline 
of  the  discourse  ;  but  it  is  such  as  to  ena- 
ble us  to  see  clearly  his  course  of  thought, 
and  the  manner  in  which  he  met  the  two 
principal  sects  of  their  philo.sophers.  IT  In 
the  midst  of  Mars'  hill.  Greek,  Areopagus. 


246 


THE  ACTS. 


[A.  D.  54. 


of  Athens,  I  perceive  that  in   all 
things  ye  are  too  superstitious.  * 
23  For  as  I  passed  by,  and  be- 


This  should  have  been  retained  in  the 
translation.  IT  Ye  men  of  Athens.  This 
language  was  perfectly  respectful,  not- 
withstanding his  heart  had  been  deeply 
affected  by  their  idolatry.  Every  thing 
about  this  discourse  is  calm,  grave,  cool, 
and  argumentative.  Paul  understood  the 
character  of  his  auditors,  and  did  not 
commence  his  discourse  by  denouncing 
them,  or  suppose  that  they  would  be  con- 
vinced by  mere  dogmatical  assertion. 
No  happier  instance  can  be  found,  of  cool, 
collected  argumentation,  than  is  furnished 
in  this  discourse.  ^  I  perceive.  He  per- 
ceived this  by  his  observations  of  their 
forms  of  worship,  in  passing  through  their 
city.  ver.  23.  it  In  all  things.  In  respect 
to  all  events.  IF  Ye  are  loo  superstitious. 
A  =  »(rid»i^ov£o-Tlfou5.  This  is  a  most  un- 
happy translation.  We  use  the  word  su- 
perstitious always  in  a  bad  sense,  to  de- 
note being  over-scrupulous  and  rigid  in 
religious  observances,  particularly  in 
smaller  matters  ;  or  to  a  zealous  devotion 
to  rites  and  observances  which  are  not 
commanded.  But  the  word  here  is  de- 
signed to  convey  no  such  idea.  It  pro- 
perly means  reverence  for  the  gods  or  de- 
mons. It  is  used  in  the  classic  writers 
in  a  good  sense,  to  denote  piety  towards 
the  gods,  or  suitable  fear  and  reverence 
for  them  ;  and  also  in  a  bad  sense,  to  de- 
note improper  fear  or  excessive  dread  of 
their  anger;  and  in  this  sense  it  accords 
with  our  word  superstitious.  But  it  is  al- 
together improbable  that  Paul  should 
have  used  it  in  a  bad  sense.  For,  (1.)  It 
was  not  his  custom  needlessly  to  blame 
or  offend  his  auditors.  (2.)  It  is  not  pro- 
bable that  he  would  commence  his  dis- 
course in  a  manner  that  would  only  ex- 
cite their  prejudice  and  opposition.  (3.) 
In  the  thing  which  he  specifies  (ver.  23) 
as  proof  on  the  subject,  he  does  not  intro- 
duce it  as  a  matter  of  blame,  but  rather 
as  a  proof  of  their  devotedness  to  the 
cause  of  religion,  and  of  their  regard  for 
God.  (4.)  The  whole  speech  is  calm,  dig- 
nified, and  argumentative — such  as  be- 
came such  a  place,  such  a  speaker,  and 
such  an  audience.  The  meaning  of  the 
expression  is,  therefore,  '  I  perceive  that 
you  are  greatly  devoted  to  reverence  for 
religion  ;  that  it  is  a  characteristic  of  the 
people  to  honour  the  gods,  to  rear  altars 
to  them,  and  to  recognise  the  divine 
agency  in  times  of  trial.'    The  proof  of 


held  your  devotions,  '  I  found  an  al- 
tar with  this  inscription,  TO  THE 
UNKNOWN  GOD.  Whom  there- 

1  or,  gods  tTiat  ye  worship.  Gal.4.8. 

this  was  the  altar  reared  to  the  unknown 
God  ;  its  bearing  on  his  purpose  was,  that 
such  a  state  of  public  sentiment  must  be 
favourable  to  an  inquiry  into  the  truth 
of  what  he  was  about  to  state. 

23.  For  as  I  passed  by.  Greek,  '  For 
I,  coming  through,  and  seeing,'  &c.  H  And 
beheld.  Diligently  contemplated;  atten- 
tively considered  (iv^tjsj^fav).  The  wor- 
ship of  an  idolatrous  people  will  be  an 
object  of  intense  and  painful  interest  to  a 
Christian.  IT  Your  devotions.  Txa-s&xT/^xra. 
Our  word  devotions  refers  to  the  act  of 
worship — to  prayers,  praises,  &c.  The 
Greek  word  here  used  means  properly 
any  sacred  thwg  ;  any  object  which  is 
worshipped,  or  which  is  connected  with 
the  place  or  rites  of  worship.  Thus  it  is 
applied  either  to  the  gods  themselves,  or 
to  the  temples,  altars,  shrines,  sacrifices, 
statues,  &c.,  connected  with  the  worship 
of  the  gods.  This  is  its  meaning  here. 
It  does  not  denote  that  Paul  saw  them 
engaged  in  the  act  of  worship,  but  that 
he  was  struck  with  the  numerous  tem- 
ples, altars,  statues,  &c.,  which  were 
reared  to  the  gods,  and  which  indicated 
the  state  of  the  people.  Syriac,  "  The 
temple  of  your  gods."  Vulgate,  "  your 
images."  Margin,  "  gods  that  ye  wor- 
ship." IT  /  found  an  altar.  An  altar 
usually  denotes  a  place  for  sacrifice. 
Here,  however,  it  does  not  appear  that 
any  sacrifice  was  offered ;  but  it  was 
probably  a  monument  of  stone,  reared  to 
commemorate  a  certain  event,  and  dedi- 
cated to  the  unknown  God.  IT  To  the 
unknown  God.  'a^icIo-tui  ©fs;.  Where 
this  altar  was  reared,  or  on  what  occa- 
sion, has  been  a  subject  of  much  debate 
with  expositors.  That  there  was  such  an 
altar  in  Athens,  though  it  may  not  have 
been  specifically  mentioned  by  the  Greek 
writers,  is  rendered  probable  by  the  fol- 
lowing circumstances.  (I.)  It  was  cus- 
tomary to  rear  such  altars.  Minutiu3 
Felix  says  of  the  Romans,  "  they  build 
altars  to  unknown  divinities.'"  (2.)  The 
term  unknown  God  was  used  in  relation 
to  the  worship  of  the  Athenians.  Lucian, 
in  his  Philopatris,  uses  this  form  of  an 
oath :  "  I  swear  by  the  unknown  God  at 
Athens,"  the  very  expression  used  by  the 
apostle.  And  again  he  says  (ch.  xxix. 
180),  "  We  have  found  out  the  unknown 
God  at  Athens,  and  worshipped  him  with 
our  hands  stretched  up  to  heaven,"  &c. 


A.D.  54.] 


CHAPTER  XVII. 


247 


fore  ye  ig-norantly  worship,  him  de- 
clare I  unto  you. 

24  God  *  that  made  the  world, 
and  all  things  therein,  seeing  that 


a  c.14.15. 


(3.)  There  were  altars  at  Athens  inscribed 
to  the  unknown  gods.  Philostratus  says 
(in  Vita.  Apollo,  vi.  3),  "  And  this  at 
Athens,  wljere  there  are  even  aUars  to 
the  unknown  gods."  Thus  Pausanius 
(in  Attic,  ch.  I)  says,  that  "at  Athens 
there  are  altars  of  gods  which  are  called 
the  UNKNOWN  ones."  Jerome,  in  his 
commentary  (Epistle  to  Titus  i.  12),  says 
that  the  whole  inscription  was,  "  to  the 
gods  of  Asia,  Europe,  and  Africa ;  to  the 
unknown  and  strange  gods."  (4.)  There 
was  a  remarkable  altar  reared  in  Athens 
in  a  time  of  pestilence,  in  honour  of  the 
unknown  god  which  had  granted  them 
deliverance.  Diogenes  Laertius  says  that 
Epimenides  restrained  the  pestilence  in 
the  following  manner  :  "  Taking  white 
and  black  sheep,  he  led  them  to  the  Areo- 
pagus, and  there  permitted  them  to  go 
where  they  would,  commanding  those 
who  followed  them  to  sacrifice  (t^  ^sog--/,- 
■KovTi  jiu>)  to  the  god  to  whom  these  things 
pertained  [or  who  had  the  power  of 
averting  the  plague,  whoever  he  might 
be,  vx'ithout  adding  the  name],  and  thus 
to  allay  the  pestilence.  From  which  it 
has  arisen,  that  at  this  day,  through  the 
villages  of  the  Athenians,  altars  are  found 
without  any  name."  Dioge.  Laer.  b.  i. 
$  10.  This  took  place  about  600  years 
before  Christ,  and  it  is  not  improbable 
that  one  or  more  of  those  altars  remained 
until  the  time  of  Paul.  It  should  be 
added  that  the  natural  inscription  on 
those  altars  would  be,  "to  the  unknown 
god."  None  of  the  gods  to  whom  they 
usually  sacrificed  could  deliver  them 
from  the  pestilence.  They  therefore 
reared  them  to  some  unknown  Being 
who  had  the  power  to  free  them  from  the 
plague,  IF  Whom  therefore.  The  true 
God,  who  had  really  delivered  them 
from  the  plague.  IT  Ve  ignoranlLy  wor- 
ship. Or  worship  without  knowing  his 
name.  You  have  expressed  j'our  homage 
for  him  by  rearing  to  him  an  altar.  IT  Him 
declare  I  unto  yuu.  I  make  known  to  you 
his  name,  attributes,  &c.  There  is  re- 
markable address  and  tact  in  Paul's  seiz- 
ing on  this  circumstance  ;  and  yet  it  was 
perfectly  fair  and  honest.  God  only 
could  deliver  in  the  time  of  the  pesti- 
lence. This  altar  had,  therefore,  been 
really  reared  to  him,  though  his  name 
was  unknown.    The  same  Being  who 


he  is  *  Lord  of  heaven  and  earth, 
d  welleth  =  not  in  temples  made  with 
hands; 

25  Neither  is  worshipped  with 


6Matt.ll.25.        cc.7.48. 


had  interposed  at  that  time,  and  whose 
interposition  was  recorded  by  the  build- 
ing of  this  altar,  was  He  who  had  made 
the  heavens  ;  who  ruled  over  all ;  and 
whom  Paul  was  now  about  to  make 
known. to  them.  There  is  another  fea- 
ture of  skill  in  the  allusion  to  this  altar. 
In  other  circumstances  it  might  seem  to 
be  presumptuous  for  an  unknown  Jew  to 
attempt  to  instruct  the  sages  of  Athens. 
But  here  they  had  confessed  and  pro- 
claimed their  ignorance.  By  rearing  thi.« 
altar  they  acknowledged  their  need  of 
instruction.  The  way  was,  therefore, 
fairly  open  for  Paul  to  address  even  these 
philosophers,  and  to  discourse  to  them  on 
a  point  on  which  they  acknowledged 
their  ignorance. 

24.  God  that  made  the  world.  The 
main  object  of  this  discourse  of  Paul  is 
to  convince  them  of  the  folly  of  idolatry 
(ver.  29),  and  thus  to  lead  them  to  repent- 
ance. For  this  purpose  he  commences 
with  a  statement  of  the  true  doctrine  re- 
specting God  as  the  Creator  of  all  things. 
We  may  observe  here,  (1.)  That  he  speaks 
here  of  God  as  the  Creator  of  the  world — 
thus  opposing  indirecdy  their  opinions 
that  there  were  many  gods.  (2.)  He 
speaks  of  him  as  the  Creator  of  the 
world,  and  thus  opposes  the  opinion  that 
matter  was  eternal ;  that  all  things  were 
controlled  by  fate ;  and  that  he  could  be 
confined  to  temples.  The  Epicureans 
held  that  matter  was  eternal,  and  that  the 
world  was  formed  by  a  fortuitous  con- 
course of  atoms.  To  this  opinion  Paul 
opposed  the  doctrine  that  all  things  were 
made  by  one  God.  Comp.  ch.  xiv.  15. 
IF  Seeing  that,  &c.  Gr.  "  He  being  Lord 
of  heaven  and  earth."  IF  Lord  of  heaven 
and  earth.  Proprietor  and  Ruler  of 
heaven  and  earth.  It  is  highly  absurd, 
therefore,  to  suppose  that  he  who  is 
present  in  heaven  and  in  earth  at  the 
same  time,  and  who  rules  over  all,  should 
be  confined  to  a  temple  of  an  earthly 
structure,  or  dependent  on  man  for  any 
thing.  IF  Dwelleth  not,  &c.  See  Note,  ch. 
vii.  48. 

25.  Neither  is  vwrshipped  with  men's 
hands.  The  word  here  rendered  wor- 
shipped (S-ee-j'TTsviTXi)  denotes  to  serve; 
to  wait  upon  ;  and  then  to  render  reli- 
gious service  or  ho.naage.  There  is  refer- 
ence here,  undoubtedly,  to  a  notion  pre- 


248 


THE  ACTS. 


[A.  D.  51. 


men's  hands,  as  though  he  "  needed  [  26  And  hath  made  of  one ''  blood 
anj  thing- ;  seeing  he  *  giveth  to  .  all  nations  of  men,  for  to  dwell  on 
all,  life,  and  breath,  and  '^  all  ,  all  the  face  of  the  earth ;  and  hath 
things ;  i  determined  the  times  *  before  ap- 

<xP3.50.8.        6  Jobl2.10.  Zech.12.1.        cRom.ll. 36.  (iMal.2.I0.        e  P?.31.15. 


valent  among  the  heathen,  that  the  gods 
were  fed  or  nourished  by  the  offerings 
made  to  them.  The  idea  is  prevalent 
among  the  Hindoos,  that  the  sacrifices 
which  are  made,  and  which  are  offered 
in  the  temples,  are  consumed  by  the  gods 
themselves.  Perhaps,  also,  Paul  had  re- 
ference to  the  fact  that  so  many  persons 
were  employed  in  their  temples  in  serv- 
ing them  with  their  hands ;  that  is,  in  pre- 
paring sacrifices  and  feasts  in  their 
honour.  Paul  affirms  that  the  great 
Creator  of  all  things  cannot  be  thus  de- 
peiident  on  his  creatures  for  happiness; 
and  consequently  that  that  mode  of  wor- 
ship must  be  highly  absurd.  The  same 
idea  occurs  in  Ps.  1.  10,  11,  12  : 

For  every  beast  of  the  forest  is  mine  ; 
And  the  cattle  upon  a  thousand  hills. 
I  know  all  (he  fowls  of  the  mountain  ; 
And  the  wild  beasts  of  the  field  are  mine. 
If  I  were  hungry,  I  would  not  tell  thee  ; 
For  the  world  is  mine,  and  the  fulness  thereof. 

IT  Seeing  he  giveth.  Gr.  He  having  given 
to  all,  &c.  IT  Life.  He  is  the  source  of 
life  ;  and  therefore  he  cannot  be  depend- 
ent on  that  life  which  he  has  himself  im- 
parted. ^  Aiid  breath.  The  power  of 
breathing,  by  which  life  is  sustained.  He 
not  only  originally  gave  life,  but  he  gives 
it  at  each  moment ;  he  gives  the  power 
of  drawing  each  breath  by  which  life  is 
supported.  It  is  possible  that  the  phrase 
"  life  and  breath"  may  be  the  figure  hen- 
dyades,  by  which  one  thing  is  expressed 
by  two  words.  And  it  is  highly  probable 
that  Paul  here  had  reference  to  Gen.  ii.  7 : 
•'  And  the  Loud  God  breathed  into  his 
nostrils  the  breath  of  life."  The  same 
idea  occurs  in  Job  xii.  10  : 

In  whose  hand  is  the  life  (margin)  of  every 

living  thinn; ; 
And  the  Breath  of  all  mankind. 

IT  And  all  thingx.  All  things  necessary 
to  sustain  life.  We  may  see  here  how 
dependent  man  is  on  God.  There  can 
be  no  more  absolute  dependence  than 
that  for  every  breath.  How  easy  it  would 
be  for  God  to  suspend  our  breathing ! 
How  incessant  the  care,  how  unceasing 
the  Providence  by  which,  whether  we 
sleep  or  wake — whether  we  remember 
or  forget  him,  he  heaves  our  chest;  fills 
our  lungs ;  restores  the  vitality  of  our 
blood  ;  and  infuses  vigour  into  our  frame  ! 
Comp.  Note,  Rom.  xi.  36. 


26.  And  hath  made  of  one  blood..  All 
the  families  of  men  are  descended  from 
one  origin,  or  stock.  However  different 
their  complexion,  features,  language,  &c., 
yet  they  are  derived  from  a  Common  pa- 
rent. The  word  blood  is  often  used  to 
denote  race,  stock,  kindred.  This  passage 
completely  proves  that  all  the  human 
family  are  descended  from  the  same  an- 
cestor ;  and  that,  consequently,  all  the 
variety  of  complexion,  &c.,  is  to  be 
traced  to  some  other  cause  than  that 
there  were  originally  different  races 
created.  See  Gen.  i.  Comp.  Mai.  ii.  10. 
The  design  of  the  apostle  in  this  affirma- 
tion was,  probably,  to  convince  the 
Greeks  that  he  regarded  them  all  as 
brethren ;  and  that,  although  he  was  a 
Jew,  yet  he  was  not  enslaved  to  any 
narrow  notions  or  prejudices  in  reference 
to  other  men.  It  follows  also  from  this, 
that  no  one  nation,  and  no  individual, 
can  claim  any  pre-eminence  over  others 
in  virtue  of  birth  or  blood.  All  are  in 
this  respect  equal ;  and  the  whole  human 
family,  however  they  may  differ  in  com- 
plexion, customs,  and  laws,  are  to  be  re- 
garded and  treated  as  brethren.  It  fol- 
lows, also,  that  no  one  part  of  the  race 
has  a  right  to  enslave  or  oppress  any 
other  part,  on  account  of  difference  of 
complexion.  Nor  has  man  a  right  because 

He  finds  his  fellow  guilty  of  a  skin 

Not  coloured  like  his  own  ;  and  having  power 

T'  enforce  the  wrong,  for  such  a  worthy  cause 

to 

Doom  and  devote  him  as  his  lawful  prey. 

IT  For  to  dwell,  &c.  To  cultivate  and  till 
the  earth.  This  was  the  original  com- 
mand (Gen.  i.  28) ;  and  God,  by  his  provi- 
dence, has  so  ordered  it  that  the  descend- 
ants of  one  family  have  found  their  way 
to  all  lands,  and  have  become  adapted  to 
the  climate  where  he  has  placed  them, 
M  And  hath  determined.  Gr.  o^iVa;.  Hav- 
ing fixed,  or  marked  out  a  boundary. 
Note,  Rom  i.  4.  The  word  is  usually 
applied  to  a.  field,  which  is  designated  by 
a  boundary'.  It  means  here  that  God  hath 
marked  out,  or  designated  in  his  purpose, 
their  future  abodes.  IT  The  times  before 
appointed.  This  evidently  refers  to  the 
dispersion  and  migration  of  nations.  And 
it  means  that  God  had,  in  his  plan,  fixed 
the  times  when  each  country  should  be 


A.  D.  54.] 


pointed,  and  the  bounds 
habitation ; 

27    That  they  should  seek  the 
Lord,  if  haply  they  might  feel  after 


CHAPTER  XVII. 

"  of  their 


249 


alsa.43,21. 


settled ;  the  time  of  the  location,  the 
rise,  the  prosperity,  and  the  fall  of  each 
nation.  It  implies,  (1.)  That  these  times 
had  been  before  appointed ;  and,  (2.) 
That  it  ivas  done  in  wisdom.  It  was 
his  plan;  and-  the  different  continents 
and  islands  had  not,  therefore,  been  set- 
tled by  chance,  but  by  a  wise  rule,  and 
in  accordance  with  his  arrangement  and 
design,  IT  And  the  bounds  of  their  habita- 
tion. Their  limits,  and  boundaries  as  a 
people.  He  has  designated  the  black  man 
to  Africa ;  the  white  man  to  northern  re- 
gions; the  American  savage  he  fixed  in 
the  wilds  of  the  western  continent,  &c. 
By  customs,  laws,  inclinations,  and  habits, 
he  fixed  the  boundaries  of  their  habita- 
tions, and  disposed  them  to  dwell  there. 
We  may  learn,  (1.)  That  the  revolutions 
and  changes  of  nations  are  under  the  di- 
rection of  infinite  wisdom;  (2.)  That  men 
should  not  be  restless,  and  dissatisfied 
with  the  place  where  God  has  located 
them ;  (3.)  That  God  has  given  sufficient 
limits  to  all,  so  that  it  is  not  needful  to  in- 
vade others  ;  and,  (4.)  That  wars  of  con- 
quest are  evil.  God  has  given  to  men 
their  places  of  abode,  and  we  have  no 
I'ight  to  disturb  those  abodes,  or  to  attempt 
to  displace  them  in  a  violent  manner. 
This  strain  of  remark  by  the  apostle  was 
also  opposed  to  all  the  notions  of  the  Epi- 
curean philosophers,  and  yet  so  obviously 
true  and  just,  that  they  could  not  gainsay 
or  resist  it. 

27.  Thai  (hey  should  seek  the  Lord.  Gr. 
To  seek  the  Lord.  The  design  of  thus 
placing  them  on  the  earth — of  giving  them 
their  habitation  among  his  works — was, 
that  they  should  contemplate  his  wisdom 
in  his  works,  and  thus  come  to  a  know- 
ledge of  his  existence  and  character.  All 
nations,  though  living  in  different  regions 
and  climates,  have  thus  the  opportunity 
of  becoming  acquainted  with  God.  Rom. 
i.  19,  20.  The  fact,  that  the  nations  did 
not  thus  learn  the  character  of  the  true 
God,  shows  their  great  stupidity  and 
wickedness.  The  design  of  Paul  in  this 
was,  doubtless,  to  reprove  the  idolatry  of 
the  Athenians.  The  argument  is  this: 
'  God  has  given  to  each  nation  its  proper 
opportunity  to  learn  his  character.  Idol- 
atry, therefore,  is  folly  and  wickedness; 
since  it  is  po.ssible  to  find  out  the  existence 
of  the  one  God  from  his  works.'  IT  If  haply. 


him,  and  find  him,  though  *  he  be 
not  far  from  every  one  of  us  : 

28  For   in  '   him  we  live,  and 
move,  and  have  our  being ;  as  '^  cer- 


ic.U.17. 


dTit.1.12. 


£1  eifays.  If  perhaps — implying  that  it  was 
possible  to  find  God,  though  it  might  be 
attended  with  some  difficulty.  God  has 
placed  us  here  that  we  may  make  the 
trial ;  and  has  made  it  possible  thus  to 
find  him.  IF  They  might  feel  after  him. 
The  word  used  here  {■^y,Kac;:yi<riia,v)  means 
properly  to  touch,  to  handle  (Luke  xxiv. 
39.  Heb.  xii,  18),  and  then  to  ascertain 
the  qualities  of  an  object  by  the  sense  of 
touch.  And  as  the  sense  of  touch  is  re- 
garded as  a  certain  way  of  ascertaining 
the  existence  and  qualities  of  an  object, 
the  word  means  to  search  diligently,  that 
we  may  know  distinctly  and  certamly. 
The  word  has  this  sense  here.  It  means 
to  search  diligently  and  accurately  for 
God,  to  learn  his  existence  and  perfec- 
tions. The  Syriac  renders  it,  "  that  they 
may  seek  for  God,  and  find  him  from  his 
creatures."  IT  Aiid  find  him.  Find  the 
proofs  of  his  existence.  Become  ac- 
quainted with  his  perfections  and  laws. 
IT  Though  he  be  not  far,  &c.  This  seems 
to  be  stated  by  the  apostle  to  show  that 
it  was  possible  to  find  him ;  and  that  even 
those  who  were  without  a  revelation, 
need  not  despair  of  becoming  acquainted 
with  his  existence  and  perfections.  He 
is  near  to  us,  (1.)  Because  the  proofs  of 
his  existence  and  power  are  round  about 
us  every  where.  Ps.  xix.  1 — 6.  (2.)  Be- 
cause he  fills  all  things  in  heaven  and 
earth  by  his  essential  presence.  Ps.  cxxxix. 
7—10.  Jer.  xxiii.  23,  24.  Amos  ix.  2—4. 
1  Kings  viii.  27.  We  should  learn  then, 
(1.)  To  be  afraid  to  sin.  God  is  present 
with  us,  and  sees  all.  (2.)  He  can  pro- 
tect the  righteous.  He  is  ever  with  them. 
(3.)  He  can  detect  and  punish  the  wick- 
ed. He  sees  all  their  plans  and  thoughts, 
and  records  all  their  doings.  (4.)  We 
should  seek  him  continually.  It  is  the 
design  for  which  he  has  made  us ;  and  he 
has  given  us  abundant  opportunities  to 
learn  his  existence  and  perfections. 

28.  For  in  him  we  live.  The  expression 
"  in  him"  evidently  means  by  him ;  by 
his  originally  forming  us,  and  continually 
sustaining  us.  No  words  can  better  ex- 
press our  constant  dependence  on  him. 
He  is  the  original  fountain  of  life ;  and 
he  upholds  us  each  moment.  A  similar 
sentiment  is  found  in  Plautus  (5.  4.  14) : 
"  O  Jupiter,  who  dost  cherish  and  nou- 
rish the  race  of  man  ;  by  whom  we  live, 


250 


THE  ACTS. 


[A.  D.  54. 


tain  also  of  your  own  poets  have 

said,  For  we  are  also  his  offspring. 

29    Forasmuch  then  as  we  are 

the  offspring  of  God,  we  ought  not 


and  with  whom  is  the  hope  of  the  life  of 
all  men."  {Kuiiwtl.)  It  does  not  appear 
however  that  Paul  intended  this  as  a 
quotation ;  yet  he  doubtless  intended  to 
slate  a  sentiment  with  which  they  were 
familiar,  and  with  which  they  would 
agree.  ^  And  move.  Kivou^ija.  Dod- 
dridge translates  this,  "  And  are  moved." 
It  may  however  be  in  the  middle  voice, 
and  be  correctly  rendered  as  in  our  ver- 
sion. It  means  that  we  derive  strength 
to  move  from  him ;  an  expression  denot- 
ing constant  and  absolute  dependence. 
There  is  no  idea  of  dependence  more 
striking  than  that  we  owe  to  him  the 
ability  to  perform  the  slightest  motion. 
^  And  have  our  being.  Kxi  iT/^iv.  And 
are.  This  denotes  that  our  continued  ex- 
istence is  owing  to  him.  That  we  live  at 
all  is  his  gift;  that  we  have  power  to 
move  is  his  gift ;  and  our  continued  and 
prolonged  existence  is  his  gift  also.  Thus 
jpaul  traces  our  dependence  on  Him  from 
the  lowest  pulsation  of  life  to  the  highest 
powers  of  action  and  of  continued  ex- 
istence. It  would  be  impossible  to  ex- 
press in  more  emphatic  language  our 
entire  dependence  on  God.  ^  As  certain 
also.  As  some.  The  sentiment  which 
he  quotes  was  found  substantially  in  se- 
veral Greek  poets.  IT  Of  your  own  poets. 
He  does  not  refer  particularly  here  to 
poets  of  Athens,  but  to  Greek  poets — po- 
ets who  had  written  in  their  language. 
IT  For  we  are  also  his  offspring.  This  pre- 
cise expression  is  found  in  Aratus  (Phae- 
nom.  V.  5),  and  in  Cleanthus  in  a  hymn 
to  Jupiter.  Substantially  the  same  senti- 
ment is  found  in  several  other  Greek 
poets.  Aratus  was  a  Greek  poet  of  Cili- 
cia,  the  native  place  of  Paul,  and  flou- 
rished about  277  years  before  Christ.  As 
Paul  was  a  native  of  the  same  country,  it 
is  highly  probable  he  was  acquainted  with 
his  writings.  Aratus  passed  much  of  his 
time  at  the  court  of  Antigonus  Gonatas, 
king  of  Macedonia.  His  principal  work 
was  the Phaenomena,  which  is  here  q uoted , 
.and  was  so  highly  esteemed  in  Greece 
that  many  learned  men  wrote  commen- 
taries on  it.  The  sentiment  here  quoted 
was  directly  at  variance  with  the  views 
of  the  Epicureans;  and  it  is  proof  of  Paul's 
address  and  sidll,  as  well  as  his  acquaint- 
ance with  his  auditors,  and  with  the 
Greek  poets,  that  he  was  able  to  adduce 


"to  think  that  the  Godhead  is  like 
unto  gold,  or  silver,  or  stone,  gra- 
ven by  art  and  man's  device. 
30   And  the  times  of  this  igno- 

a  Isa.40.1S,&c. 


a  sentiment  so  directly  in  point,  and  that 
had  the  concurrent  testimony  of  so  many 
of  the  Greeks  themselves.  It  is  one  in- 
stance among  thousands  where  an  ac- 
quaintance with  profane  learning  may  be 
of  use  to  a  minister  of  the  gospel. 

29.  Forasmuch  then.  Admitting  or  as- 
suming this  to  be  true.  The  argument 
which  follows  is  drawn  from  the  conces- 
sions of  their  own  writers.  IT  We  ought 
not  to  thi7ik.  It  is  absurd  to  suppose.  The 
argument  of  the  apostle  is  this :  '  Since 
we  are  formed  by  God ;  since  we  are  like 
him,  living  and  intelligent  beings  ;  since 
we  are  m.ore  excellent  in  our  nature  than 
the  most  precious  and  ingenious  works 
of  art;  it  is  absurd  to  suppose  that  the 
original  source  of  our  existence  can  be 
like  gold,  and  silver,  and  stone.  Man 
himself  is  far  more  excellent  than  an 
image  of  wood  and  stone;  how  much 
more  excellent  still  must  be  the  great 
Fountain  and  Source  of  all  our  wisdom 
and  intelligence.'  See  this  thought  pur- 
sued at  length  in  Isa.  xl.  18—23.  IT  The 
Godhead.  The  divinity  (^o  ©siov),  the  di- 
vine nature,  or  essence.  The  word  used 
here  is  an  adjective  employed  as  a  noun, 
and  does  not  occur  elsewhere  in  the  New 
Testament.  1  Is  like  unto  gold,  &c.  All 
these  things  were  used  in  making  images, 
or  statues  of  the  gods.  It  is  absurd  to 
think  that  the  source  of  all  life  and  intel- 
ligence resembles  a  lifeless  block  of  wood 
or  stone.  Even  degraded  heathen,  one 
would  think,  might  see  the  force  of  an 
argument  tike  this.  IT  Graven.  Sculp- 
tured ;  wrought  into  an  image. 

30.  And  the  times  of  this  ignorance. 
The  long  period  when  men  were  igno- 
rant of  the  true  God,  and  when  they 
worshipped  stocks  and  stones.  Paul  here 
refers  to  the  times  preceding  the  gospel. 
^  God  winked  at.  "l^ifiSxv.  Overlooked, 
connived  at;  did  not  come  forth  to  pun- 
ish. In  ch.  xiv.  16,  it  is  expressed  thus, 
"  Who  in  times  past  suffered  all  nations 
to  walk  in  their  own  ways."  The  sense 
is,  he  passed  over  those  times  without 
punishing  them,  as  if  he  did  not  see  them. 
For  wise  purposes  he  suffered  them  to 
walk  in  ignorance,  and  to  make  the  fair 
experiment  to  show  what  men  would  do ; 
and  how  much  necessity  there  vyas  for  a 
revelation  to  instruct  them  in  the  true 
knowledge  of  God.    We  are  not  to  sup- 


A.  D.  53.] 


CHAPTER  XVII. 


251 


rance  God  winked  "  at,  but  ri  nv 
*"  commandeth  all  men  every  where 
to  repent : 

31  Because  he  hath  appointed 
*  a  day,  in  the  which  he  will  judge 
the  world  in  righteousness,  by  that 
man  whom  he  hath  ordained  ;  where- 
of he  hath  given  assurance  '  unto 

aRom.3.23.  6  Luke  24.47.    Tit.2.n,12. 

cRom.2.16.  «  or,  offered  faith. 


pose  that  God  regarded  idolatry  as  inno- 
cent, or  the  crimes  and  vices  to  which 
idolatry  led  as  of  no  importance;  but 
their  ignorance  was  a  mitigating  circum- 
stance, and  he  suffered  the  nations  to  live 
without  coming  forth  in  direct  judgment 
against  them.  Comp.  Notes  on  ch.  iii.  17 ; 
xiv.  Ifi.  ^  But  noio  commandeth.  By  the 
gospel.  Luke  xxiv.  47.  IF^ZZmera.  Not 
Jews  only,  who  had  been  favoured  with 
peculiar  privileges,  but  all  nations.  The 
barrier  was  broken  down,  and  the  call  to 
repentance  was  sent  abroad  into  all  the 
earth.  IT  To  repent.  To  exercise  sorrow 
for  their  sins,  and  to  forsake  them.  If 
God  commands  all  men  to  repent,  we  may 
observe,  (1.)  That  it  is  their  duty  to  do 
it.  There  is  no  higher  obligation  than  to 
obey  the  command  of  God.  (2.)  It  can 
be  done.  God  would  not  command  an 
impossibility.  (3.)  It  is  binding  on  all. 
The  rich,  the  learned,  the  great,  the  gay, 
are  as  much  bound  as  the  beggar  and 
the  slave.  There  is  no  distinction  made. 
It  pertains  to  all  people,  in  all  lands.  (4.) 
It  must  be  done,  or  the  soul  lost.  It  is 
not  wise,  and  it  is  not  safe,  to  neglect  a 
plain  law  of  God.  It  will  not  be  well  to 
die  reflecting  that  we  have  all  our  life 
neglected  and  despised  his  plain  com- 
mands. (5.)  We  should  send  the  gospel 
to  the  heathen.  God  calls  on  the  na- 
tions to  repent,  and  to  be  saved.  It  is 
the  duty  of  Christians  to  make  known  to 
them  the  command,  and  to  invite  them  to 
the  blessings  of  pardon  and  heaven. 

31.  Because  he  hath  appointed  a  day. 
This  is  given  as  a  reason  why  God  com- 
mands men  to  repent.  They  must  be 
judged  ;  and  if  they  are  not  penitent  and 
pardoned,  they  must  be  condemned.  See 
Note,  Rom.  ii.  16.  IT  Judge  the  loorld.  The 
whole  world — Jews  and  Gentiles.  T  In 
righteousness.  According  to  the  princi- 
ples of  strict  justice.  See  Matt.  xxv. 
IT  Who7n  he  hath  ordained.  Or  whom  he 
has  constituted  or  appointed  as  judge. 
See  Note,  ch.  x.  42.  John  v.  25.  IT  Hath 
given  assurance.  Has  afforded  evidence 
of  this.    That  evidence  consists,  (1.)  In 


all  men,  in  that  he  hath  raised  him 
from  the  dead. 

32  And  when  they  heard  of  the 
resurrection  of  the  dead,  '^  some 
mocked :  and  others  said,  We  will 
hear  thee  again  *  of  this  matter. 

33  So  Paul  departed  from  among 
them. 


d  C.26.S. 


eLuke  14.18.  c.  24.25, 


the  fact  that  Jesus  declared  that  he  would 
judge  the  nations  (John  v.  25,  26.  Matt. 
xxv.) ;  and,  (2.)  God  confirmed  the  truth 
of  his  declarations  by  raising  him  from 
the  dead,  or  gave  his  sanction  to  what 
the  Lord  Jesus  had  said,  for  God  would 
not  work  a  miracle  in  favour  of  an  im- 
postor. 

32.  Some  mocked.  Some  of  the  philo- 
sophers derided  him.  It  was  believed  by 
none  of  the  Greeks ;  it  seemed  incredi- 
ble ;  and  they  regarded  it  as  so  absurd  aa 
not  to  admit  of  an  argument.  It  has  not 
been  uncommon  for  even  professed  plii- 
losophers  to  mock  at  the  doctrines  of  reli- 
gion, and  to  meet  the  arguments  of  Chris- 
tianity with  a  sneer.  The  Epicureans 
particularly  would  be  likely  to  deride 
this,  as  they  denied  altogether  any  future 
state.  It  is  not  improbable  that  this  deri- 
sion by  the  Epicureans  produced  such  a 
disturbance  as  to  break  off  Paul's  dis- 
course, as  that  of  Stephen  had  been  by 
the  clamour  of  the  Jews.  ch.  vii.  54. 
IT  A7id  others  said.  Probably  some  of  the 
Stoics.  The  doctrine  of  a  future  state 
was  not  denied  by  them ;  and  the  fact, 
affirmed  by  Paul,  that  one  had  been  rais- 
ed up  from  the  dead,  would  appear  more 
plausible  to  them,  and  it  might  be  a  mat- 
ter worth  inquiry  to  ascertain  whether 
the  alleged  fact  did  not  furnish  a  new 
argument  for  their  views.  They,  there- 
fore, proposed  to  examine  this  further  at 
some  future  time.  That  the  inquiry  was 
prosecuted  any  further  does  not  appear 
probable,  for,  (1.)  No  church  was  or- 
ganized at  Athens.  (2 )  There  is  no  ac- 
count of  any  future  interview  with  Paul. 
(3.)  He  departed  almost  immediately  from 
them.  ch.  xviii.  1.  Men  who  defer  in- 
quiry on  the  subject  of  religion,  seldom 
find  the  favourable  period  arrive.  Those 
who  propose  to  examine  its  doctrines  at 
a  future  time,  often  do  it  to  avoid  the 
inconvenience  of  becoming  Christians 
now;  and  as  a  plausible  and  easy  way 
of  rejecting  the  gospel  altogether,  with- 
out appearing  to  be  rude,  or  to  give  of- 
fence. 


262 


THE  ACTS. 


[A.  D.  53 


34  Howbeit  certain  men  clave 
unto  him,  and  believed :  among 
the  which  was  Dionysius  the  Areo- 
pagite,  and  a  woman  named  Da- 
mans, and  others  with  them. 


33.  So  Paul  departed.  Seeing  there 
was  little  hope  of  saving  them.  It  was 
not  his  custom  to  labour  long  in  a  barren 
field,  or  to  preach  where  there  was  no 
prospect  of  success. 

34.  Clave  unto  him.  Adhered  to  him 
firmly ;  embraced  the  Christian  religion. 
IF  Dionysius.  Nothing  more  is  certainly 
known  of  this  man  than  is  here  stated. 
IF  The  Areopagite.  Connected  with  the 
court  of  Areopagus,  but  in  what  way  is 
not  known.  It  is  probable  that  he  was 
one  of  the  judges.  The  conversion  of 
one  man  was  worth  the  labour  of  Paul. 
And  the  secret  influence  of  that  conver- 
sion might,  have  had  an  extensive  influ- 
ence on  others. 

In  regard  to  this  interesting  account  of 
the  visit  of  Paul  to  Athens — probably  the 
only  one  which  he  made  to  tl^at  splendid 
capital — we  may  remark,  (1.)  That  he 
was  indefatigable  and  constant  in  his 
great  work.  (2.)  Christians,  amidst  the 
splendour  and  gayeties  of  such  cities, 
should  have  their  hearts  deeply  aflfected 
in  view  of  the  moral  desolations  of  the 
people.  (3.)  They  should  be  willing  to  do 
their  duty,  and  to  bear  witness  to  the 
pure  and  simple  gospel  in  the  presence 
of  the  great  and  the  noble.  (4.)  They 
should  not  consider  it  their  main  business 
to  admire  splendid  temples,  and  statues, 
and  paintings — the  works  of  art ;  but  their 
main  business  should  be,  to  do  good  as 
they  may  have  opportunity.  (5.)  A  dis- 
course, even  in  the  midst  of  much  wick- 
edness, and  idolatry,  may  be  calm  and 
dignified ;  not  an  appeal  merely  to  the 
passions,  but  to  the  understanding.  Paul 
reasoned  with  the  philosophers  of  Athens ; 
he  did  not  denounce  them;  he  endea- 
voured calmly  to  convince  them,  not 
harshly  to  censure  them.  (6.)  The  ex- 
ample of  Paul  is  a  good  one  for  all  Chris- 
tians. In  all  places — cities,  towns,  or 
country ;  amidst  all  people — philosophers, 
and  the  rich,  and  the  poor ;  among  friends 
and  countrymen,  or  among  strangers  and 
foreigners,  the  great  object  should  be  to 
do  good,  to  instruct  mankind,  and  to  seek 
to  elevate  the  human  character,  and  pro- 
mote human  happiness,  by  diffusing  the 
mild  and  pure  precepts  of  the  gospel 
of  Christ. 


CHAPTER  XVm. 
A  FTER  these   things,  Paul  de- 
-^-*-  parted  from  Athens,  and  came 
to  Corinth : 

2  And  found  a  certain  Jew  named 


CHAPTER  XVIII. 

1.  After  these  things.  After  what  oc- 
curred at  Athens,  as  recorded  in  the  pre- 
vious chapter.  IF  Came  to  Corinth.  Co- 
rinth was  the  capital  of  Achaia,  called 
anciently  Ephyra,  and  was  seated  on  the 
isthmus  which  divides  the  Peloponnesus 
from  Attica.  The  city  itself  stood  on  a 
little  island  ;  it  had  two  ports,  Lechseum 
on  the  west,  and  Cenchrea  on  the  east. 
It  was  one  of  the  most  populous  and 
wealthy  cities  of  Greece ;  and,  at  the 
same  time,  one  of  the  most  luxurious, 
effeminate,  proud,  ostentatious,  and  disso- 
lute. Lasciviousness  here  was  not  only 
practised  and  allowed,  but  was  conse- 
crated by  the  worship  of  Venus ;  and  no 
small  part  of  the  wealth  and  splendour 
of  the  city  arose  from  the  offerings  made 
by  licentious  passion  in  the  very  temples 
of  this  goddess.  No  city  of  ancient  times 
was  more  profligate.  It  was  the  Paris  of 
antiquity;  the  seat  of  splendour,and  show, 
and  corruption.  Yet  even  here,  notwith- 
standing all  the  disadvantages  of  splen- 
dour, gayety,  and  dissoluteness,  Paul  en- 
tered on  the  work  of  rearing  a  church  ; 
and  here  he  was  eminently  successful.. 
The  two  epistles  which  he  afterwards 
wrote  to  this  church  show  the  extent  of 
his  success  ;  and  the  well-known  charac- 
ter and  propensities  of  the  people  will 
account  for  the  general  drift  of  the  admo- 
nitions and  arguments  in  those  epistles. 
Corinth  was  destroyed  by  the  Romans  146 
years  before  Christ ;  and  during  the  con- 
flagration, several  metals  in  a  fused  state, 
running  together,  produced  the  composi- 
tion known  as  Corinthian  brass.  It  was 
afterwards  restored  by  Julius  Csesar,  who 
planted  in  it  a  Roman  colony.  It  soon 
regained  its  ancient  splendour,  and  soon 
relapsed  into  its  former  dissipation  and 
licentiousness.  Paul  arrived  there  A.  D. 
52  or  53. 

2.  And  found  a  certain  Jew.  Aquila  is 
elsewhere  mentioned  as  the  friend  of 
Paul.  Rom.  xvi.3.  2  Tim.  iv.  19.  1  Cor. 
xvi.  19.  Though  a  Jew  by  birth,  yet  it 
is  evident  that  he  became  a  convert  to 
the  Christian  faith.  IF  Bom  in  Pontus. 
Note,  ch.  ii.  9.  IF  Lately  come  from  Italy. 
Though  the  command*  of  Claudius  ex- 
tended only  to  Rome,  yet  it  was  probably 


A.  D.  54.] 


CHAPTER  XVIII. 


253 


"  Aquila,  born  in  Pontus,  lately 
come  from  Italy,  with  his  wife 
Priscilla;  (because  that  Claudius 
had  commanded  all  Jews  to  depart 
from  Rome  ;)  and  came  unto  them. 
3  And  because  he  was  of  the 
same  craft,  he   abode  with  them, 

o  Rom.  16.3. 

deemed  not  safe  to  remain,  or  it  might 
have  been  difficult  to  procure  occupation 
in  any  part  of  Italy.  ^  Because  that 
Claudius.  Claudius  was  the  Roman  em- 
peror. He  commenced  his  reign  A.  D. 
41,  and  was  poisoned  A.  D.  54.  At  what 
time  in  his  reign  this  command  was  is- 
sued is  not  certainly  known.  ^  Had  com- 
manded, &c.  This  command  is  not  men- 
tioned by  Josephus  ;  but  it  is  recorded  by 
Suetonius,  a  Roman  historian  (Life  of 
Claudius,  eh.  25),  who  says,  that  "  he  ex- 
pelled the  Jews  from  Rome,  who  were 
constantly  exciting  tum.ults  under  their 
leader,  Chrestus."  Who  this  Chreslus 
was,  is  not  known.  It  misht  have  been  a 
foreign  Jew,  who  raised  tumults  on  some 
occasion  of  which  we  have  no  know- 
ledge ;  as  the  Jews  in  all  heathen  cities 
were  greatly  prone  to  excitements  and 
insurrections.  Or  it  may  be  that  Sueto- 
nius, little  acquainted  with  Jewish  affairs, 
mistook  this  for  the  name  Christ,  and 
supposed  that  he  was  the  leader  of  the 
Jews.  This  explanation  has  much  plau- 
sibility ;  for,  (1.)  Suetonius  could  scarcely 
be  supposed  to  be  intimately  acquainted 
with  the  affairs  of  the  Jews'  (2.)  There 
is  every  riiason  to  believe,  that  before 
this,  the  Christian  religion  was  preached 
at  Rome.  (3.)  It  would  produce  there, 
as  every  where  else,  great  tumult  and 
contention  among  the  Jews.  (4.)  Clau- 
dius, the  emperor,  might  suppose  that 
such  tumults  endangered  the  peace  of 
the  city,  and  resolve  to  remove  the  cause 
at  once  by  the  dispersion  of  all  the  Jews. 
(5.)  A  Roman  historian  might  easily  mis- 
take the  true  state  of  the  case  ;  and  while 
they  were  contending  about  Christ,  he 
might  suppose  that  it  was  taider  him,  as 
a  leader,  that  these  tumults  were  excited. 
All  that  is  material,  however,  here,  is 
the  fact,  in  which  Luke  and  Suetonius 
agree,  that  the  Jews  were  expelled  from 
Rome  during  his  reign. 

3.  The  same  craft.  Of  the  same  trade, 
or  occupation.  ^  And  wrought.  And 
worked  at  that  occupation.  Whij  he  did 
it,  the  historian  does  not  affirm  ;  but  it 
seems  pretty  evident  that  it  was  because 
he  had  no  other  means  of  maintenance. 


and  ^  wrought :  for  by  their  occu- 
pation they  were  tent-makers. 

4  And  he  reasoned  in  the  '  syna- 
gogue every  sabbath,  and  persuaded 
the  Jews  and  the  Greeks. 

5  And  when  '^  Silas  and  Timo- 
theus  were  come  from  Macedonia, 

fcc.20.34.        CC.J7.2.        d  c.17.14.15. 

He  also  laboured  for  his  own  support  in 
Ephesus  (Acts  xx.  34),  and  also  at  Thes- 
salonica.  2  Thess.  iii.  9, 10.  The  apostle 
was  not  ashamed  of  honest  industry  for 
a  livelihood  ;  nor  did  he  deem  it  any  dis- 
paragement that  a  minister  of  the  gospel 
should  labour  with  his  own  hands. 
II  For  by  their  occupation.  By  their 
trade  ;  that  is,  they  had  been  brought  up 
to  this  business.  Paul  had  been  de- 
signed originally  for  a  lawyer,  and  had 
been  brought  up  at  the  feet  of  Gamaliel. 
But  it  was  a  regular  custom  among  the 
Jews  to  train  up  their  son.s  to  some  use- 
ful employment,  ihat  they  might  have 
the  means  of  an  honest  livelihood. 
Even  tliough  they  were  trained  up  to 
the  liberal  sciences,  yet  they  deemed  a 
handicraft  trade,  or  some  honourable  oc- 
cupation, an  indispensable  part  of  educa- 
tion. Thus  Maimonides  (in  the  Tract 
Talmud.  Tora,  c.  i.  $  9)  says,  that  "  the 
wise  generally  practise  some  of  the  arts, 
lest  they  should  be  dependent  on  the 
charity  of  others."  See  Grotius.  The 
wisdom  of  this  is  obvious ;  and  it  is 
equally  plain  that  a  custom  of  this  kind 
now  might  preserve  the  health  and  lives 
of  many  professional  men,  and  save  from 
ignoble  dependence  or  vice,  in  future 
years,  many  who  are  trained  up  in  the 
lap  of  indulgence  and  wealth.  ^  They 
were  tent-makers.  X/.j^iob-oioi.  There 
have  been  various  opinions  about  the 
meaning  of  this  word.  Many  have  sup- 
posed that  it  denotes  a  weaver  of  tapestry. 
Luther  thus  translated  it.  But  it  is  proba- 
ble that  it  denotes,  as  in  our  translation,  a 
manufacturer  of  tents,  made  of  skin,  or 
cloth.  In  eastern  countries,  where  there 
was  much  travel ;  where  there  were  no 
inns ;  and  where  many  were  shepherds, 
such  a  business  might  be  useful,  and  a 
profitable  source  of  living.  It  was  an 
honourable  occupation,  and  Paul  was 
not  ashamed  to  be  employed  in  it. 

4.  And  he  reasoned,  &c.  Note,  ch. 
xvii.  2. 

5.  And  when  Silas  and  Timotheus,  &c. 
They  came  to  Paul  according  to  his  re- 
quest, which  he  had  sent  by  the  brethren 
who  accompanied  him  from  Thessalo- 


254 


THE  ACTS. 


[A.  D.  5i 


Paul  was  pressed  in  spirit,  and  tes- 
tified to  the  Jews  that  Jesus  '  was 
Christ. 

6  And  when  they  opposed  "  them- 
selves, and  blasphemed,  he  shook  * 
his  raiment,  and  said  unto  them. 
Your  '^  blood  be  upon  your  own 
heads ;  1  am  clean :  from  hence- 
forth I  will  go  unto  the  Gentiles. 

7  And  he  departed  thence,  and 
entered  into  a  certain  man^s  house, 
named  Justus,  one  that  worshipped 


1  or,  is  the  Christ. 
c  E2ek.33.4. 


o  2Tim.2.25. 


nica.  ch.  xvii.  15.  IT  Paul  wax  pressed. 
Was  urged  ;  was  borne  away  by  an  un- 
usual impulse.  It  was  deeply  impressed 
on  him  as  his  dut}'.  IT  In  spirit.  In  his 
mind,  in  his  feelings.  His  love  to  Christ 
was  so  great,  and  his  conviction  of  the 
truth  so  strong,  that  he  laboured  to  make 
known  to  them  ihe  truth  that  Jesus  was 
the  Messiah.  IT  That  Jesus  was  Christ. 
That  Jesus  of  Nazareth  was  the  Messiah. 
Comp.  ch.  xvii.  16.  The  presence  of  Si- 
las and  Timothy  animated  him  ;  and  the 
certainty  of  aid  in  his  work  urged  him  to 
zeal  in  making  known  the  Saviour. 

6.  And  when  they  opposed  themselves. 
To  him  and  his  message.  IT  And  blas- 
phemed. Note,  ch.  xiii.  45.  IT  He  shook 
his  raiment.  As  an  expre.ssive  act  of 
shaking  off  the  guilt  of  their  condemna- 
tion. Comp.  ch.  xiii.  45.  He  shook  his 
raiment  to  show  that  he  was  resolved 
henceforward  to  have  nothing  to  do  wilh 
them ;  perhaps,  also,  to  express  the  fact 
that  God  would  soon  shake  them  off;  or 
reject  them.  (Doddridge.)  T  Your  blood, 
&c.  The  guilt  of  your  destruction  is 
your  own.  You  only  are  the  cause  of 
the  destruction  that  is  coming  upon  you. 
See  Note  on  Matt,  xxvii.  25.  IT  /  am 
clean.  I  am  not  to  blame  for  your  de- 
struction. I  have  done  my  duty.  The 
gospel  had  been  fairly  offered,  and  deli- 
berately rejected  ;  and  Paul  was  not  to 
blame  for  their  ruin,  which  he  saw  was 
coming  upon  them.  H  I  will  go,  &c.  See 
ch.  xiii.  46. 

7.  A  certain  man's  house.  Probably 
he  had  become  a  convert  to  the  Christian 
faith.  IT  Joined  hard.  Was  near  to  the 
synagogue. 

8.  A7id  Crispiis.  He  is  mentioned  in 
1  Cor.  i.  14,  as  having  been  one  of  the 
few  whom  Paul  baptized  with  his  own 
hands.  The  conversion  of  such  a  man 
must  have  tended  greatly  to  exasperate 


God,  whose  house  joined  hard  to 
the  synagogue. 

8  And  ^  Crispus,  the  chief  ruler 
of  the  synagogue,  believed  on  the 
Lord,  with  all  his  house  :  and  many 
of  the  Corinthians  hearing,  believed, 
and  were  baptized. 

9  Then  spake  the  Lord  to  Paul 
in  the  night  by  a  vision,  Be  not 
afraid,  but  speak,  and  hold  not  thy 
peace  : 

10  For  I  '  am  with  thee,  and  no 

dlCoT.l.U.        eMatt.28.20. 


the  other  Jews,  and  to  further  the  pro- 
gress of  the  Christian  faifh  among  the 
Corinthians.  ^  With  all  his  house.  With 
all  his  family,  ch.  x.  2.  IT  And  many 
of  the  Corinthians.  Many  even  in  this 
voluptuous  and  wicked  city.  Perhaps 
the  power  of  the  gospel  was  never  more 
signal  than  in  converting  sinners  in  Co- 
rinth, and  rearing  a  Christian  church  in 
a  place  so  dissolute  and  abandoned.  If 
it  was  adapted  to  such  a  place  as  Co- 
rinth ;  if  a  church,  under  the  power  of 
Christian  truth,  could  be  organized  there ; 
it  is  adapted  to  any  city;  and  there  is 
none  so  corrupt  that  the  gospel  cannot 
change  and  purify  it. 

9.  By  a  vision,  Comp.  Note,  ch.  x.  3 ; 
xvi.  9.  H  Be  not  afraid.  Perhaps,  Paul 
might  have  been  intimidated  by  the 
learning,  refinement,  and  splendour  ol' 
Corinth  ;  perhaps,  embarrassed  in  view 
of  his  duty  of  addressing  the  rich,  the 
polite,  and  the  great.  To  this  he  may  al- 
lude in  1  Cor.  ii.  3 :  "  And  I  was  with 
you  in  weakness,  and  in  fear,  and  in 
much  trembling."  In  such  circumstances 
it  pleased  God  to  meet  him,  and  disarm 
his  fears.  This  he  did  by  assuring  him 
of  success.  The  fact  that  God  had  much 
people  in  that  city  (ver.  10),  was  employ- 
ed to  remove  his  apprehensions.  The 
prospect  of  success  in  the  mmistry,  and 
the  certainty  of  the  presence  of  God,  will 
take  away  the  fear  of  the  rich,  the  learn- 
ed, and  the  great. 

10.  For  lam  with  thee.  I  will  attend, 
bless,  and  protect  yon.  See  Note,  Matt, 
xxviii.  20.  IT  No  man  shall  set  on  thee. 
No  one  who  shall  rise  up  against  thee 
shall  be  able  to  hurl  thee.  His  life  was 
in  God's  hands,  and  he  would  preserve 
him,  in  order  that  his  people  might  be 
collected  into  the  church.  IT  For  I  have. 
Gr.  There  is  to  me ;  i.  e.  I  possess,  or 
there    belongs    to   me.    V  Much  people 


A.  D.  56.] 


CHAPTER  XVIII. 


man  shall  set  on  t?iee,  to  hurt  thee  : 
for  I  have  much  people  in  this  city. 

11  And  he  '  continued  there  a 
year  and  six  months,  teaching  the 
word  of  God  among-  them. 

12  And  when  Gallio  was  the  de- 
puty of  Achaia,  the  Jews  made  in- 

1  or,  )at  there. 

Many  who  should  be  regarded  as  his 
true  friends,  and  who  should  be  saved. 
U  In  this  city.     In  that  very  city  that  was 
so  voluptuous  ;  so  rich  ;   so  effeminate  ; 
and  where  there  had  been  already  so  de- 
cided opposition    shown  lo  the  gospel. 
This  passage  evidently  means  that  God 
had  a  design  or  purpose  to  save  many  of 
that  people.     P'or  it  was  given  to  Paul  as 
an  encouragement  to  him  to  labour  there, 
evidently  meaning  that  God  would  grant 
hira  success  in  his  work.    It  cannot  mean 
that  the  Lord  meant  to  say  that  the  great 
mass  of  the  people,  or  that  the  moral  and 
virtuous  part,  if  there  were  any  such, 
was  then  regarded  as  his  people ;  but  that 
he  intended  to  convert  many  of  tliose 
guilty  and  profligate  Corinthians  to  him- 
self, and  to  gather  a  people  for  his  own 
service  there.     We  may  learn  from  this, 
(1.)  That  God  has  a  purpose  in  regard  to 
the  salvation  of  sinners.    (2.)  That  that 
purpose  is  so  fixed  in  the  mind  of  God 
that  he  can  say  that  those  in  relation  to 
whom  it  is  formed  are  his.    There  is  no 
chance ;  no  hap-hazard  ;  no  doubt  in  re- 
gard to  his  gathering  them  to  himself 
(3.)  This  is  the  ground  of  encouragement 
to  the  ministers  of  the  gospel.    Had  God 
no  purpose  to  save  sinners,  they  could 
have  no  hope  in  their  work.     (4.)  This 
plan  may  have  reference  to  the  most  gay, 
and   guilty,  and  abandoned   population  ; 
and  ministers  should  not  be  deterred  by 
the  amount  or  the  degree  of  wickedness 
from  attempting  to  save  them.    (.5.)  There 
may  be  more  hope  of  success  among  a 
dissolute  and  profligate  population,  than 
among  proud,  and   cold,  and  skeptical 
philosophers.     Paul  had  little  success  in 
philosophic  Athens  ;  he  had  great  success 
in   dissolute    Corinth.    There    is    often 
more  hope  of  converting  a  man  openly 
dissolute  and  abandoned,  than  one  who 
prides  himself  on  his  philosophy,  and  is 
confident  in  his  own  wisdom. 

11.  And  he  continued.,  &c.  Paul  was 
not  accustomed  to  remain  long  in  a  place. 
At  Ephesus,  indeed,  he  remained  three 
years  (Acts  xx.  3t);  and  his  slay  at  Co- 
rinth was  caused  by  his  success,  and  by 
rhe  necessity  of  placing  a  church,  collect- 


surrection  with  one  accord  ag-ainst 
Paul,  and  brought  him  to  the  judg- 
ment-seat, "■ 

13  Saying,  This  fellow  persuad- 
eth  men  to  worship  God  contrary 
to  the  law\ 

14  And  when   Paul   was   now 

a  Jam.2.6. 


ed  out  of  such  corrupt,  and  dissolute  ma- 
terials, on  a  firm  foundation. 

12.  And  Gallia.  After  the  Romans  had 
conquered  Greece,  they  reduced  it  to 
two  provinces,  Macedonia  and  Achaia, 
which  were  eacli  governed  by  a  procon- 
sul. GalHo  was  t!ie  brother  of  the  cele- 
brated philosopher  Seneca,  and  was  made 
proconsul  of  Achaia  A.  D.  o3.  His  proper 
name  was  Marcus  Annseus  Novatus,  but 
having  been  adopted  into  the  family  ot 
Gallio,  a  rhetorician,  he  took  his  name. 
He  is  described  by  ancient  writers  as 
having  been  of  a  remarkably  mild  and 
amiable  disposition.  His  brother  Seneca 
(Pra^f  Quest.  Natu.  4)  describes  him  as 
being  of  the  most  lovely  temper:  "No 
m.ortal,"  says  he,  "  was  ever  so  mild  to 
anyone,  as  he  was  to  all;  and  in  him 
there  was  such  a  natural  power  of  good- 
ness, that  there  was  no  semblance  of  art 
or  dissimulation."  T  Was  deputy.  See 
this  W'Ord  explained  in  Acts  xiii.  7.  It 
means  here  proconsul.  IF  Of  Achaia. 
This  word,  in  its  largest  sense,  compre- 
hended the  whole  of  Greece.  Achaia 
proper,  however,  was  a  province  of  which 
Corinth  was  the  capital.  It  embraced 
that  part  of  Greece  lying  between  Thes- 
saly  and  the  southern  part  of  the  Pelo- 
ponnesus. '^  The  Jews  made  insurrection. 
Excited  a  tumult,  as  they  had  in  Philippi, 
Antioeh,  &c.  IT  And  brought  him  to  the 
judgment-seat.  The  tribunal  of  Gallio  ; 
probably  intending  to  arraign  him  as  a 
disturber  of  the  peace. 

13.  Contrary  to  the  law.  Evidently  in- 
tending contrary  to  all  law — the  laws  oi" 
the  Romans  and  of  the  Jews.  It  was 
permitted  to  the  Jews  to  worship  God  ac- 
cording to  their  own  views  in  Greece  ; 
but  they  could  easily  pretend  that  Paul 
had  departed  from  that  mode  of  worship- 
ping God.  It  was  easy  lor  them  to  main- 
tain that  he  taught  contrary  to  the  laws  of 
the  Romans,  and  their  acknowledged  re- 
ligion,- and  their  design  seems  to  have 
been  to  accuse  him  of  teaching  men  to 
worship  God  in  an  unlawful  and  irregular 
way,  a  way  unknown  to  any  of  the  law.s 
of  the  empire. 
14.  About  to  open  his  mouth.    In  seli^ 


256 


THE  ACTS. 


[A.  D.  5G. 


about  to  open  his  mouth,  Gallio  said 
unto  the  Jews,  If  it  were  a  matter 
of  wrong,  or  wicked  lewdness,  O  ye 
Jev/s,  "  reason  would  that  I  should 
bear  with  you : 

15   But  if  it  be  a  question   of 


defence,  ever  ready  to  vindicate  his  con- 
duct. IT  A  matter  of  wrong.  Injustice,  or 
crime,  such  as  could  be  properly  brought 
before  a  court  of  justice.  IT  Or  wicked 
lewdness.  Any  flagrant  and  gross  offence. 
The  word  used  here  occurs  nowhere  else 
in  the  New  Testament.  It  denotes  pro- 
perly an  act  committed  by  him  who  is 
skilled,  facile,  or  an  adept  in  iniquity — 
an  act  of  a  veteran  offender.  Such  crimes 
Gallio  was  willing  to  take  cognizance  of 
IT  Reason  would,  &c.  Greek,  '  I  would 
bear  with  you  according  to  reason.' 
There  would  be  propriety  or  fitness  in  my 
hearing  and  trying  the  case.  That  is,  it 
would  fall  within  the  sphere  of  my  duty, 
as  appointed  to  guard  the  peace,  and  to 
punish  crimes. 

15.  Ofuurds.  A  dispute  about  u)orc?s, 
for  su(;h  he  would  regard  all  their  con- 
troversies about  religion  to  be.  IT  And 
names.  Probably  he  had  heard  something 
of"  the  nature  of^  the  controversy,  and  un- 
derstood it  to  be  a  dispute  about  names, 
i.  e.  whether  Jesus  was  to  be  called  the 
Messiah  or  not.  To  him  this  would  ap- 
pear as  a  matter  pertaming  to  the  Jews 
alone,  and  to  be  ranked  with  their  other 
disputes  arising  from  the  difference  of  sect 
and  name.  IT  Of  your  law.  A  question 
respecting  the  proper  interpretation  of  the 
law,  or  the  rites  and  ceremonies  which  it 
commanded.  The  Jews  had  many  such 
disputes,  and  Gallio  did  not  regard  them 
as  coming  under  his  cognizance  as  a  ma- 
gistrate. IT  Look  ye  to  it.  Judge  this 
among  3'ourselves ;  settle  the  difficulty  as 
you  can.  Comp.  John  xviii.  31.  IT  For  I 
will  he  no  judge  &c.  I  do  not  regard  such 
questions  as  pertaining  to  my  office,  or 
deem  myself  called  on  to  settle  them. 

16.  And  he  drave  them,  &c.  He  refused 
to  hear  and  decide  the  controversy.  He 
commanded  them  to  depart  from  the 
court.  The  word  used  here  does  not  de- 
note that  there  was  any  violence  used  by 
Gallio,  but  merely  that  he  dismissed  them 
in  an  authoritative  manner. 

17.  Then  all  the  Greeks.  The  Greeks 
who  had  witnessed  the  persecution  of 
Paul  by  the  Jews,  and  who  had  seen  the 
tumult  which  they  had  excited.  IT  Took 
.'Soslhenes,  &c.    As  he  was  the  chief  ruler 


words  and  names,  and  of  your  law, 
^  look  ye  to  it ,-  for  I  will  be  no 
judge  of  such  matters, 

16  And  he  drave  them  from  the 
judgment-seat. 

17  Then   all   the   Greeks   took 

b  Jno.  18.31.  C.23.29J  25.11,19. 


of  the  synagogue,  he  had  probably  been 
a  leader  in  the  opposition  to  Paul,  and  in 
the  prosecution.  Indignant  at  the  Jews  ; 
at  their  bringing  such  questions  before 
the  tribunal ;  at  their  bigotry,  and  rage, 
and  contentious  spirit,  they  probably  fisll 
upon  him  in  a  tumultuous  and  disorderly- 
manner  as  he  was  leaving  the  tribunal. 
The  Greeks  would  feel  no  small  measure 
of  indignation  at  these  disturbers  of  the 
public  peace,  and  they  took  this  opportu- 
nity to  express  their  rage.  H  A7id  beat 
him.  cTUTTTov.  This  word  is  not  that 
which  is  commonly  used  to  denote  a  ju- 
dicial act  of  scourging.  It  probably  means 
that  they  fell  upon  him,  and  beat  him  with 
their  fists,  or  with  whatever  was  at  hand. 
IF  Before  the  judgment-seat.  Probably 
while  leaving  the  tribunal.  Instead  of 
"  Greeks"  in  this  verse,  some  MSS.  read 
"  Jews,"  but  the  former  is  probably  the 
true  reading.  The  Syriac,  Arabic,  and 
Coptic  read  it  "  the  Gentiles."  It  is  pro- 
bable that  this  Sosthenes  afterwards  be- 
came a  convert  to  the  Christian  faitli,  and 
a  preacher  of  the  gospel.  See  1  Cor.  i. 
1,  2,  "  Paul,  and  ISosthenes  ovr  brother, 
unto  the  church  of  God  which  is  at  Co- 
rinth." IT  And  Gallio  cared,  &c.  This 
has  been  usually  charged  on  Gallio  as  a 
matter  of  reproach,  as  if  he  were  wholly 
indifferent  to  religion.  But  the  charge  is 
unjustly  made  \  and  his  name  is  often  most 
improperly  used  to  represent  the  indiffe- 
rent, the  worldly,  the  careless,  and  the 
skeptical.  But  by  the  testimony  of  an- 
cient writers,  he  was  a  most  mild  and 
amiable  man;  and  an  upright  and  just 
judge.  Nor  is  there  the  least  evidence 
that  he  was  indiflferent  to  the  religion  of 
his  country,  or  that  he  was  of  a  thought- 
less and  skeptical  turn  of  mind.  All  that 
this  passage  implies  is,  (1.)  That  he  did 
not  deem  it  to  be  his  duty,  or  a  part  of  his 
office,  to  settle  questions  of  a  theological 
nature  that  were  started  among  the  Jews. 
(2.)  That  he  was  unwilling  to  make  this 
suisject  a  matter  of  legal  discussion  and 
investigation.  (3.)  That  he  would  not  in- 
terfere, either  on  one  side  or  the  other,  in 
the  question  about  making  proselytes 
either  to  or  from  Judaism.  So  far  certain- 
ly his  conduct  w  as  exemplary  and  proper. 


A.  D.  56.] 


CHAPTER  XVIII. 


io7 


"  Sosthenes,  the  chief  ruler  of  the 
synagogue,  and  beat  him  before  the 
judgment-seat.  And  Gallic  cared 
for  none  of  those  things. 


(4.)  That  he  did  not  choose  to  interpose, 
and  rescue  Sosthenes  from  the  hands  of 
the  mob.  From  some  cause  he  was  will- 
ing that  he  should  feel  the  effects  of  the 
public  indignation.  Perhaps  it  was  not 
easy  to  quell  the  riot;  perhaps,  he  was 
not  unwilling  that  he  who  had  jomed  in 
a  furious  and  unprovoked  persecution, 
should  feel  the  effect  of  it  in  the  excited 
passions  of  the  people.  At  all  events,  he 
was  but  following  the  common  practice 
among  the  Romans,  which  was  to  regard 
the  Jews  with  contempt,  and  to  care  little 
how  much  they  were  exposed  to  popular 
fury  and  rage.  In  this  he  was  wrong  ; 
and  it  is  certain  also  that  he  was  indiffer- 
ent to  the  disputes  between  Jews  and 
Christians;  but  there  is  no  propriety  in 
defaming  his  name,  and  making  him  the 
type  and  representative  of  all  the  thought- 
less and  indifferent  men  on  the  subject 
of  religion  in  subsequent  times.  Nor  is 
there  propriety  in  using  this  passage  as  a 
text  as  applicable  to  this  class  of  men. 

18.  A7id  sailed  thence  into  Syria.  Or 
set  sail  for  Syria.  His  design  was  to  go 
to  Jerusalem  to  the  festival  which  was 
soon  to  occur,  ver.  21.  ^  Having  shorn 
his  head.  Many  interpreters  have  sup- 
posed that  this  refers  to  Aquila,  and  not  to 
Paul.  But  the  connexion  evidently  re- 
quires us  to  understand  it  of  Paul,  though 
the  Greek  construction  does  not  with  cer- 
tainty determine  to  which  it  refers.  The 
Vulgate  refers  it  to  Aquila,  the  Syriac  to 
Paul.  IF  In  Cenchrea.  Cenchrea  was  the 
eastern  port  of  Corinth.  A  church  was 
formed  in  that  place.  Rom.  xvi.  1.  IT  For 
he  had  a  vow.  A  vow  is  a  solemn  promise 
made  to  God  respecting  any  thing.  The 
use  of  vows  is  observable  throughout 
the  Scripture.  Jacob  going  into  Mesopo- 
tamia, vowed  the  tenth  of  his  estate,  and 
promised  to  offer  it  at  Bethel  to  the  honour 
of  God.  Gen.  xxviii.  22.  Moses  made 
many  regulations  in  regard  to  vows.  A 
man  might  devote  himself  or  his  children 
to  the  Lord.  He  might  devote  any  part  of 
his  time  or  property  to  his  service.  The 
vow  they  were  required  sacredly  to  ob- 
serve (Deut.  xxiii.  21 ,  22),  except  in  cer- 
tain specified  cases  they  were  permitted 
to  redeem  that  which  had  been  thus  de- 
voted. The  most  remarkable  vow  among 
the  Jews  was  that  of  the  Nazarite ;  by 

Y    2 


18  And  Paul  after  this  tarried 
ihej-e  yet  a  good  w^hile,  and  then 
took  his  leave  of  the  brethren,  and 
sailed  thence  into  Syria,  and  with 


which  a  man  made  a  solemn  promise  to 
God  to  abstain  from  wine,  and  all  intoxicat- 
ing liquors,  to  let  the  hair  grow,  and  not 
to  enter  any  house  polluted  by  having  a 
dead  body  in  it,  or  to  attend  any  funeral. 
This  vow  generally  lasted  eight  days, 
sometimes  a  month,  sometimes  during  a 
definite  period  fixed  by  themselvts,  and 
sometimes  during  their  whole  lives. 
When  the  vow  expired,  the  priest  made 
an  offering  of  a  he-lamb  for  a  burnt-oflisr- 
ing,  a  she-lamb  for  an  expiatory  sacrifice, 
and  a  ram  for  a  peace-offering.  The 
priest  then,  or  some  other  person,  shaved 
the  head  of  the  Nazarite  at  the  door  of 
the  tabernacle,  and  burnt  the  hair  on  the 
fire  of  the  altar.  Those  who  made  the 
vow  out  of  Palestine,  and  who  could  not 
come  to  the  temple  when  the  vow  was 
expired,  contented  themselves  with  ob- 
serving the  abstinence  required  by  the 
law,  and  cutting  off"  the  hair  where  they 
were.  This  I  suppose  to  have  been  the 
case  with  Paul.  His  hair  he  cut  off" at  the 
expiration  of  the  vow  at  Cenchrea,  though 
he  delayed  to  perfect  the  vow  by  the  pro- 
per ceremonies  until  he  reached  Jerusa- 
lem. Acts  xxi.  23.  24.  Why  Paul  made 
this  vow,  or  on  what  occasion,  the  sacred 
historian  has  not  informed  us,  and  con- 
jecture perhaps  is  useless.  We  may  ob- 
serve, however,  (1.)  That  it  was  common 
for  the  Jews  to  make  such  vows  to  God, 
as  an  expression  of  gratitude  or  of  devo- 
tedness  to  his  service,  when  they  had  been 
raised  up  from  sickness,  or  delivered  from 
danger  or  calamity.  See  Josephus  b.  i. 
2.  15.  Vows  of  this  nature  were  also 
made  by  the  Gentiles  on  occasions  of  de- 
liverance from  any  signal  calamity.  Ju- 
venal Sat.  12.  81 .  It  is  possible  that  Paul 
may  have  made  such  a  vow  in  conse- 
quence of  signal  deli\'erance  from  some 
of  the  numerous  perils  to  which  he  was 
exposed.  But,  (2.)  There  is  reason  to 
think  that  it  was  mainly  with  a  design  to 
convince  the  Jews,  that  he  did  not  de- 
spise their  law,  and  was  not  its  enem}'. 
See  ch.  xxi.  22,  23,  24.  In  accordance 
with  the  custom  of  the  nation,  and  in 
compliance  with  a  law  which  was  not 
wrong  in  itself,  he  might  have  made  this 
vow,  not  for  a  time-serving  purpose,  but 
in  order  to  conciliate  them,  and  to  mitigate 
their  anger  against  the  gospel.  But  where 


258 


THE  ACTS. 


[A.D.  56. 


him  Priscilla  and  Aquila;  having 
shorn  *  his  head  in  Cenchrea  :  *  for 
he  had  a  vow. 

19  And  he  came  to  Ephesus,  and 
left  them  there  :  but  he  himself  en- 
tered into  the  synagogue,  and  rea- 
soned "  with  the  Jews. 

20  When  they  desired  him  to 
tarry  longer  time  with  them,  he 
consented  not; 

21  But  hade  them  farewell,  say- 
ing, I  must  by  all  means  keep  this 
feast  that  cometh  in  Jerusalem : 
•^  but  I  will  return  again  unto  you, 
if  *  God  will.  And  he  sailed  from 
Ephesus. 

aNum.6.J8.  c.21.24.  i  Rom.16.1.  c  c.17.2. 

d  0.19.21:20.16.  e  lCor.4.19.   Jam.4.15. 


nothing  is  recorded,  conjecture  is  useless. 
Those  who  wish  to  see  the  subject  dis- 
cussed, may  consult  Grotins  and  Kuinoel 
in  loco,  and  Spencer  de  Legibus  Hebree. 
p.  862,  and  Calmet's  Die.  art!  Nazarile. 

19.  And  he  came  to  Ephesus.  This  was 
a  celebrated  city  in  Ionia,  in  Asia  Minor, 
about  forty  miles  south  of  Smyrna.  It  was 
chiefly  famous  for  the  temple  of  Diana, 
usually  reckoned  one  of  the  seven  won- 
ders of  the  world.  Pliny  styles  this  city 
the  ornament  of  Asia.  In  the  times  of  the 
Romans  it  was  the  metropolis  of  Asia. 
This  city  is  now  under  the  dominion  of 
the  Turks,  and  is  almost  in  a  state  of  ruin. 
Dr.  Chandler,  in  his  travels  in  Asia  Minor, 
says — "The  inhabitants  are  a  few  Greek 
peasants,  living  in  extreme  wretchedness, 
dependence,  and  insensibility  ;  the  repre- 
sentatives of  an  illustrious  people,  and  in- 
habiting the  wreck  of  their  greatness ; 
some  in  the  substructions  of  the  glorious 
edifices  which  they  raised  ;  some  beneath 
the  vaults  of  the  stadium,  once  the  crowd- 
ed scene  of  their  diversions  ;  and  some  in 
the  sepulchres  which  received  their 
ashes."  Travels,  p.  131,  Oxford,  1775. 
The  Jews,  according  to  Josephus,  were 
very  numerous  in  Ephesus,  and  had  ob- 
tained the  privilege  of  citizenship.  IT  Left 
them  there.  That  is,  Aquila  and  Priscilla. 
ver.  24 — 26.  IT  Reasoned  with  the  Jews. 
Note,  ch.  xvii.  2. 

21.  Keep  this  feast.  Probably  the  Pass- 
over is  here  referred  to.  Why  he  was 
so  anxious  to  celebrate  that  feast  at  Jeru- 
salem, the  historian  has  not  informed  us. 
It  is  probable,  however,  that  he  wished  to 
meet  as  many  of  his  countrymen  as  pos- 
sible, and  to  remove,  if  practicable,  the 


22  And  when  he  had  landed  at 
Cesarea,  and  gone  np,  and  saluted 
the  church,  he  went  down  to  An- 
tioch. 

23  And  after  he  had  spent  some 
time  there,  he  departed,  and  went 
over  all  the  country  of  Galatia  f  and 
Phrygia  in  order,  strengthening 
s  all  the  disciples. 

21  And  a  certain  Jew  named 
^  Apollos,  born  at  Alexandria,  an 
eloquent  man,  and  mighty  in  the 
Scriptures,  came  to  Ephesus. 

25  This  man  was  instructed  in 
the  way  of  the  Lord;  and  being 
fervent » in  the  spirit,  he  spake  and 

/  Gal. 1.2.  g-  c.14.22;  15.32,41.  h  lCor.1.12; 

3.5,6.  Tif.3.13.  tRom.12.11.    Jain.5.I6. 


prejudices  which  had  every  where  been 
raised  against  him.  ch.  xxi.  20,  21.  Per- 
has,  also,  he  supposed  that  there  would  be 
many  Christian  converts  present,  whom 
he  might  meet  also.  IT  But  1  will  return, 
&c.  This  he  did  (ch.  six.  1),  and  remained 
there  three  years,  ch.  xx.  31. 

22.  At  Cesarea.  Note,  ch.  viii.  40. 
IT  And  gone  vp.  From  the  ship.  IT  And 
saluted  the  church.  Having  expressed  for 
them  his  tender  regard  and  affection. 
IT  To  Antioch.    In  Syria.    Note,  ch.  xi.  19. 

23.  The  country  of  Galatia  and  Phry- 
gia. He  had  been  over  these  regions  be- 
fore, preaching  the  gospel,  ch.  xvi.  6. 
IT  Strengthening.  Establishing  them  by 
exhortation  and  counsel.  Note,  ch. 
xiv.  22. 

24.  And  a  certain  Jew  named  Apollos, 
Apollos  afterwards  became  a  distinguish- 
ed and  successful  preacher  of  the  gospel. 
1  Cor.  i.  12;  iii.  5,  6 ;  iv.  6.  Titus  iii.  13. 
Nothing  more  is  known  of  him  than  is 
stated  in  these  passages.  H  Born  at  Alex- 
andria. Alexandria  was  a  celebrated  city 
in  Egypt,  founded  by  Alexander  the 
Great.  There  were  large  numbers  of 
Jews  resident  there.  Note,  ch.  vi.  9. 
IT  An  eloqiieni  man.  Alexandria  was  fa- 
mous for  its  schools,  and  it  is  probable  that 
Apollos,  in  addition  to  his  natural  endow- 
ments, had  enjoyed  the  benefit  of  these 
schools.  T  Mighty  in  the  Scriptures. 
Well  instructed,  or  able  in  the  Old  Testa- 
ment. The  foundation  was  thus  laid  for 
future  usefulness  in  the  Christian  church. 
Note,  Luke  xxiv.  19. 

25.  This  man  was  instructed.  Greek, 
was  catechised.  He  was  instructed,  in 
some  degree,  into  the  knowledge  of  the 


A.  D.  56.] 


CHAPTER  XVIII. 


259 


taught  diligently  the  things  of  the 
Lord,  knowing  "  only  the  baptism 
of  John. 

26  And  he  began  to  speak  boldly 
in  the  synagogue :  whom  when 
Aquila  and  Priscilla  had  heard, 
they  took  him  unto  /Aem,  and  ex- 
pounded unto  him  the  way  of  God 

a  c.19.3. 


Christian  religion.  By  whom  this  was 
done,  we  have  no  information.  See  Note, 
ch.  ii.  9 — 11.  IT /?i  the  right  way  of  the 
Lord.  The  word  way  often  refers  to  doc- 
trine. Matt.  xxi.  32.  It  means  here  that 
he  had  been  correctly  taught  in  regard  to 
the  Messiah;  yet  his  knowledge  was  im- 
perfect, ver.  26.  The  amount  of  his 
knowledge  seems  to  have  been, — (1.) 
He  had  correct  views  of  the  Messiah  to 
come — views  which  he  had  derived  from 
the  study  of  the  Old  Testament.  He  was 
expecting  a  Saviour  that  should  be  hum- 
ble, obscure,  and  a  sacrifice,  in  opposition 
to  the  prevailing  notions  of  the  Jews.  (2.) 
He  had  heard  of  John  ;  had  embraced  his 
doctrine  ;  and  probably  had  been  baptized 
with  reference  to  him  that  was  to  come. 
Comp.  Matt.  iii.  2.  Acts  xix.  4.  But  it  is 
clear  that  he  had  not  heard  that  Jesus  was 
the  Messiah.  With  his  correct  views  in 
regard  to  the  coming  of  the  Messiah,  he 
was  endeavouring  to  instruct  and  reform 
his  countrymen.  He  was  just  in  the  state 
of  mind  to  welcome  the  announcement 
that  the  Messiah  had  come,  and  to  em- 
brace Jesus  of  Nazareth  as  the  hope  of  the 
nation.  IT  Being  fervent  in  the  spirit. 
Being  zealous  and  ardent.  See  Note, 
Rom.  xii.  11.  IT  Taught  diligently.  De- 
fended with  zeal  and  earnestness  his 
views  of  the  Messiah.  IT  The  things  of 
the  Lord.  The  doctrines  pertaining  to  the 
Messiah  as  far  as  he  understood  them. 
IT  Knowing  only  the  baptism  of  John. 
Whether  he  had  heard  John,  and  been 
baptized  by  him,  has  been  made  a  ques- 
tion, and  cannot  now  be  decided.  It  is 
not  necessary,  however,  to  suppose  this, 
as  it  seems  that  the  knowledge  of  John's 
preaching  and  baptism  had  been  propa- 
gated extensively  into  other  nations  be- 
sides Judea.  ch.'xix.  1 — 3.  The  Mes.siah 
was  expected  about  that  time.  The  fo- 
reign Jews  would  be  waiting  for  him  ; 
and  the  news  of  John's  ministry,  doctrine, 
and  success  would  be  rapidly  propagated 
from  synagogue  to  synagogue  into  the  sur- 
rounding nations.  John  preached  repent- 
ance, and  baptized  with  reference  to  him 
that  was  to  corae  after  him.   (cb.  xix.  4), 


more  ^  perfectly, 

27  And  when  he  was  disposed 
to  pass  into  Achaia,  the  brethren 
wrote,  exhorting  the  disciples  to 
receive  him :  who,  when  he  was 
come,  helped  <^  them  much  which 
had  believed  ^  through  grace  : 

28  For  he   mightily   convinced 

J  Heb.6.1.2Pet.3.18.        c  lCor.3.6.        d  Eph.2.8. 

and  this  doctrine  ApoUos  seems  to  have 
embraced. 

26.  And  expounded.  Explained.  IT  The. 
way  of  God.  Gave  him  full  and  ample 
instructions  respecting  the  Messiah  as 
having  already  come,  and  respecting  the 
nature  of  his  work. 

27.  Into  Achaia.  Note,  ch.  xviii.  12. 
^  The  brethren  wrote.  The  brethren  at 
Ephesus.  Why  he  went,  the  historian 
does  not  inform  us.  But  he  had  heard 
of  the  success  of  Paul  there;  of  the 
church  which  he  had  established;  of  the 
opposition  of  the  Jews;  and  it  was  doubt- 
less with  a  desire  to  establish  that  church, 
and  with  a  wish  to  convince  his  unbe- 
lieving countrymen  that  their  views  of  the 
Messiah  were  erroneous,  and  that  Jesus 
of  Nazareth  corresponded  with  the  pre- 
dictions of  the  prophets.  Many  of  the 
Greeks  at  Corinth  were  greatly  captivat- 
ed with  his  winning  eloquence  (1  Cor.  i. 
12  ;  iii.  4,  5),  and  his  going  there  was  the 
occasion  of  some  unhappy  divisions  that 
sprung  up  in  the  church.  But  in  all  this, 
he  retained  the  confidence  and  love  of 
Paul.  1  Cor.  i.  iii.  It  was  thus  shown  that 
Paul  was  superior  to  envy,  and  that  great 
success  by  one  minister  need  not  excite 
the  envy,  or  alienate  the  confidence  and 
good  will  of  another.  IT  Helped  them, 
much.  Strengthened  them,  and  aided 
them  in  their  controversies  with  the  un- 
believing Jews.  IT  Which  had  believed 
through  grace.  The  words  "  through 
grace"  may  either  refer  to  Apollos,  or  to 
the  Christians  who  had  believed.  If  to 
him,  it  means  that  he  was  enabled  by 
grace  to  strengthen  the  brethren  there ; 
if  to  them,  it  means  that  they  had  been 
led  to  believe  by  the  grace  or  favour  of 
God.  Either  interpretation  makes  good 
sense.  Our  translation  has  adopted  that 
which  is  most  natural  and  obvious. 

28.  For  he  mightily  convinced  the  Jews. 
He  did  it  by  strong  arguments;  he  bore 
down  all  opposition,  and  effectually  si- 
lenced them,  y  And  that  publicly.  In 
his  public  preaching  in  the  synagogue  and 
elsewhere.  IT  Showing  by  the  Scriptures. 
Proving  from  the  Old  Testament.    Show- 


>60 


THE  ACTS. 


[A.  D.  56. 


the  Jews,  and  that  publicly,  show- 
ing by  "  the  Scriptures  that  Jesus 
'  was  Christ. 

CHAPTER  XIX. 
A  ND  it  came  to  pass,  that  while 
-^^  Apollos  *  was  at  Corinth,  Paul 
having-  passed  through  the  upper 
coasts,  came  to  Ephesus;  and  find- 
ing- certain  disciples, 

2  He  said  unto   them,  have  ye 


o  Jno.6.39. 
3.5,6. 


1  or,  is  the  Christ,  ver.5.         b  ICor. 


ing  that  Jesus  of  Nazareth  corresponded 
with  the  account  of  the  Messiah  given  by 
the  prophets.  See  Note,  John  v.  39. 
IT  That  Jesus  was  Christ.  See  the  mar- 
gin. That  Jesus  of  Nazareth  was  the 
Messiah. 

CHAPTER  XIX. 
1.  While  Apollos  was  at  Corinth.  It  is 
probable  that  he  remained  there  a  con- 
siderable time.  ^  Paul  having  passed 
through  the  tipper  coasts.  The  upper,  or 
more  elevated  regions  of  Asia  Minor. 
The  writer  refers  here  particularly  to  the 
provinces  of  Phrygia  and  Galatia.  eh. 
xviii.  23.  These  regions  were  called 
upper,  because  they  were  situated  on  the 
high  table-land  in  the  interior  of  Asia 
Minor,  while  Ephesus  was  in  the  low 
maritime  regions,  and  called  the  low  coun- 
try. IT  Came  to  Ephesus.  Agreeably  to 
his  promise,  ch.  xviii.  21.  *i  And  finding 
certain  discij)les.  Certain  persons  who 
had  been  baptized  into  John's  baptism, 
and  who  had  embraced  John's  doctrine, 
that  the  Messiah  was  soon  to  appear,  ver. 
3,  4.  It  is  very  clear  that  they  had  not  yet 
heard  that  he  had  come,  or  that  the  Holy 
Ghost  was  given.  They  were  evidently 
in  the  same  situation  as  Apollos.  Notes, 
ch.  xviii.  25. 

2.  Have  ye  received  the  Holy  Ghost? 
Have  ye  received  the  extraordinary  effu- 
sions and  miracalous  influences  of  the 
Holy  Ghost?  Paul  would  not  doubt 
that,  if  they  had  "  believed,"  they  had 
received  the  ordinary  converting  influ- 
ences of  the  Holy  Spirit — for  it  was  one 
of  his  favourite  doctrines,  that  the  Holy 
Spirit  renews  the  heart.  But,  besides  this, 
the  miraculous  influences  of  the  Spirit 
were  conferred  on  most  societies  of  be- 
lievers. The  power  of  speaking  with 
tongues,  or  of  working  miracles,  was  im- 
parted as  an  evidence  of  the  presence  of 
God,  and  of  their  acceptance  with  him. 
ch.  X.  45,  46.  1  Cor.  xiv.  It  was  natural 
for  Paul  to  ask  whether  this  evidence 
of  the  divine  favour  had  been  granted  to 


received  the  Holy  Ghost  since  ye 
believed  1  And  they  said  unto  him, 
We  have  not  '^  so  much  as  heard 
whether  there  be  any  Holy  Ghost. 

3  And  he  said  unto  them,  Unto 
what  then  were  ye  baptized  1  And 
they  said.  Unto  "*  John's  baptism. 

4  Then  said  Paul,  John  *  verily 
baptized  with  the  baptism  of  re- 
pentance, ^  saying  unto  the  people, 


cc.8.16.  lSam.3.7. 
/Jno.  1.15,27,30. 


del  8.25. 


eMatt.3.11. 


them.  IT  Since  ye  believed.  Since  you 
embraced  the  doctrine  of  John,  that  the 
Messiah  was  soon  to  come.  IT  We  have 
not  so  much  as  heard,  &c.  This  seems  to 
be  a  very  remarkable  and  strange  an- 
swer. Yet  we  are  to  remember,  (1.)  That 
these  were  mere  disciples  of  John's  doc- 
trine, and  that  his  preaching  related  par- 
ticularly to  the  Messiah,  and  not  to  the 
Holy  Ghost.  (2.)  It  does  not  even  appear 
that  they  had  heard  that  the  Messiah  had 
come,  or  had  heard  of  Jesus  of  Nazareth, 
ver.  4,  5.  (3.)  It  is  not  remarkable,  there- 
fore, that  they  had  no  clear  conceptions 
of  the  character  and  operations  of  the 
Holy  Ghost.  Yet,  (4.)  They  were  just  in 
that  state  of  mind,  that  they  were  willing 
to  embrace  the  doctrine  w-hen  it  was 
proclaimed  to  them ;  thus  showing  that 
they  were  really  under  the  influence  of 
the  Holy  Spirit.  God  may  often  produce 
important  changes  in  the  hearts  and  lives 
of  sinners,  even  where  they  have  no  clear 
and  systematic  views  of  religious  doc- 
trines. In  all  such  cases,  however,  as  in 
this,  there  will  be  a  readiness  of  heart  to 
embrace  the  truth  where  it  is  made 
known. 

3.  Unto  what.  Unto  what  faith,  or  doc- 
trine. What  did  you  profess  to  believe 
when  you  were  baptized.  IT  Unto  John's 
baptism.    Note,  ch.  xviii.  25. 

4.  John  verily  baptized.  John  did  in- 
deed baptize.  IT  With  the  baptism  of  re- 
pentance. Having  special  relation  to  re- 
pentance, or  as  a  profession  that  they  did 
repent  of  their  sins.  Note,  Matt.  hi.  6. 
IT  Saying  unto  the  people.  The  design  of 
his  coming  was,  to  turn  the  people  from 
their  sins,  and  to  prepare  them  for  the 
coming  of  the  Messiah.  He  therefore  di- 
rected their  attention  principally  to  him 
that  was  to  come.  John  i.  15.  22 — 27. 
If  That  is  on  Christ  Jesus.  These  are  the 
words  of  Paul,  explaining  what  John 
taught.  He  taught  them  to  beheve  in  the 
Messiah,  and  that  the  Messiah  was  Jesus 
of  Nazareth.    The  argument  of  Paul  is, 


A.  D.  56.] 


CHAPTER  XIX. 


-261 


that  they  should  believe  on  him 
which  should  come  after  him,  that 
is,  on  Christ  Jesus. 

5  When  they  heard  this^  they 
were  baptized  in  the  name  "  of  the 
Lord  Jesus. 

6  And  when  Paul  had  laid  *  his 
hands  upon  them,  the  Holy  Ghost 
came  on  them  ;  "  and  they  spake 
with  tongues,  "^  and  prophesied. 

a  c.8.16.  lCor.1.13.  fc  c.S.17.  c  c.2.4  ;10.46. 

dlCor.l4.1,&c. 

that  it  was  highly  proper  for  them  now  to 
profess  publicly  that  Saviour  to  whom 
John  had  borne  such  explicit  testimony. 
'  Jesas  is  the  Messiah  for  whom  John 
came  to  prepare  the  way ;  and  as  you  have 
embraced  John's  doctrme,  you  ought  now 
publicly  to  acknowledge  that  Redeemer 
by  baptism  in  his  name.' 

5.  When  they  heard  (his.  When  they 
heard  what  Paul  had  said  respecting  the 
nature  of  John's  baptism.  IT  They  were 
baptized,  &c.  As  there  is  no  other  in- 
stance in  the  New  Testament  of  any 
persons  having  been  rebaptized,  it  has 
been  made  a  question  by  some  critics, 
whether  it  was  done  here ;  and  they  have 
supposed  that  all  this  is  the  narrative  of 
Luke  respecting  what  took  place  under 
the  ministry  of  John,  to  wit :  that  he  told 
them  to  believe  on  Christ  Jesus,  and  then 
baptized  them  in  his  name.  But  this  is  a 
most  forced  construction ;  and  it  is  evi- 
dent that  these  persons  were  rebaptized 
by  the  direction  of  Paul.  For,  (1.)  This 
is  the  obvious  interpretation  of  the  pas- 
sage— that  which  would  strike  all  persons 
aa  correct,  unless  there  were  some  pre- 
vious theory  to  support.  (3.)  It  was  not 
a  matter  of  fact  that  John  baptized  in  the 
name  of  Christ  Jesus.  His  was  the  bap- 
tism of  repentance  ;  and  there  is  not  the 
slightest  evidence  that  he  ever  used  the 
name  of  Jesus  in  the  form  of  baptism. 
(3.)  If  this  be  the  sense  of  the  passage, 
that  John  baptized  them  in  the  name  of 
Jesus,  then  this  verse  is  a  mere  repetition 
af  ver.  4;  a  tautology  of  vvhich  the  sa- 
cred writers  would  not  be  guilty.  (4.)  It 
is  evident,  that  the  persons  on  whom  Paul 
laid  his  hands  (ver.  6),  and  those  who 
were  baptized,  were  the  same.  But  these 
were  the  persons  who  heard  (ver.  5)  what 
was  said.  The  narrative  is  continuous, 
all  parts  of  it  cohering  together  as  relat- 
ing to  a  transaction  that  occurred  at  the 
same  time.  If  the  obvious  interpretation 
of  the  passage  be  the  true  one,  it  follows, 
that  the  baptism  of  John  was  not  strictly 


7  And  all  the  men  were  about 
twelve. 

8  And  he  went  into  the  synagogue, 
and  spake  boldly  for  the  space  of 
three  months,  disputing,  "  and  per- 
suading f  the  things  concerning  the 
kingdom  of  God. 

9  But  when  divers  were  harden- 
ed, °  and  believed  not,  but  spake 
evil  ''  of  that  •  way  before  the  mul- 


ec.l8.19.  /c.28.23. 

ft2Tim.l.l5.  2Pet.2.2.  Jude  10. 


gRom.11.7.  Heb.3.1S 
t  ver.23. 


Christian  baptism.  It  was  the  baptism 
of  repentance ;  a  baptism  designed  to 
prepare  the  way  for  the  introduction  of 
the  kingdom  of  the  Messiah.  It  will  not 
follow,  however,  from  this,  that  Christian 
baptism  is  now  ever  to  be  repeated.  For 
this,  there  is  no  warrant,  no  example  in 
the  New  Testament,  There  is  no  com- 
mand to  repeat  it,  as  in  the  case  of  the 
Lord's  supper;  and  the  nature  and  de- 
sign of  the  ordinance  evidently  supposes 
that  it  is  to  be  performed  but  once.  The 
disciples  of  John  were  rebaptized,  not  be- 
cause baptism  is  designed  to  be  repeated, 
but  because  they  never  had  been,  in  fact, 
baptized  in  the  manner  prescribed  by  the 
Lord  Jesus.  IT  In  the  name  of  the  Lord 
Jesus.     Note,  ch.  viii.  16. 

6.  Ajid  when  Paul  laid  7iis  hands,  &Xi. 
Note,  ch.  viii.  17.  IT  And  they  spake  with 
tongues.  Notes,  ch.  ii.  4;  x.  46.  ^  Arid 
prophesied.     Notes,  ch.  ii.  17 ;  xi.  27. 

7.  And  all  the  men.  The  whole  num- 
ber. 

8.  Persuading  the  things.  Endeavour- 
ing to  persuade  them  of  the  truth  of 
what  was  affirmed  respecting  the  king- 
dom of  God. 

9.  But  v)hen  divers.  When  some  were 
hardened.  IT  Were  hardejied.  When  their 
hearts  were  hardened,  and  they  became 
violently  opposed  to  the  gospel.  When 
the  truth  made  no  impression  on  them. 
The  word  harden,  as  applied  to  the  heart, 
is  oflen  used  to  denote  insensibility,  and 
opposition  to  the  gospel.  H"  But  spake  evil 
of  that  way.  Of  the  gospel— the  way, 
path,  or  manner  in  which  God  saves  men. 
See  Acts  xvi.  17;  xviii.  26.  Matt.  vii.  13, 
14.  f  Separated  the  disciples.  Removed 
them  from  the  influence  and  society  of 
those  who  were  seeking  to  draw  them 
away  from  the  faith.  This  is  often  the 
best  way  to  prevent  the  evil  influence  of 
others.  Christians,  if  they  wish  to  pre- 
serve their  minds  calm  and  peaceful ;  if 
they  wish  to  avoid  the  agitations  of  con- 
flict, and  the  temptations  of  those  who 


262 


THE  ACTS. 


[A.  D.  58. 


titude,  he  departed  "  from  them, 
and  separated  the  disciples,  dis- 
puting- daily  in  the  school  of  one 
Tyrannus. 

10  And  this  continued  by  the 
space  *  of  two  years ;  so  that  all 
they  which  dwelt  in  Asia  ^  heard 
the  word  of  the  Lord  Jesus,  both 


a  lTim.6.5. 


c  c.20.18. 


would  lead  them  astray,  may  often  find  it 
necessary  to  Vvithdraw  from  their  society, 
and  should  seek  the  fellowship  of  their 
Christian  brethren.  IF  Disputing  daily. 
This  is  not  a  happy  Iransilalion.  The 
word  used  here  {Sta\iyh/j.ivog)  does  not 
of  necessity  denote  disputation  or  conten- 
tion, but  is  often  used  in  a  good  sense  of 
reasoning  (Acts  xvii.  2 ;  xviii.  4.  19;  xxiv. 
25),  or  of  public  preaching.  Acts  xx.  7.  9. 
It  is  used  in  this  sense  here,  and  denotes 
that  Paul  taught  publicly,  or  reasoned  on 
the  subject  of  religion  in  this  place.  IT  In 
the  school  of  one  Tyrannus.  Who  this 
Tyrannus  was,  is  not  known.  It  is  proba- 
ble that  he  was  a  Jew,  who  was  engaged 
in  this  employment,  and  who  might  not 
be  unfavourable  to  Christians.  In  his 
school,  or  in  the  room  which  he  occu- 
pied for  teaching,  Paul  instructed  the  peo- 
ple when  he  was  driven  from  the  syna- 
gogue. Christians  at  that  time  had  no 
churches,  and  they  were  obliged  to  assem- 
ble in  any  place  where  it  might  be  con- 
venient to  conduct  public  worship. 

10.  This  continued.  This  public  instruc- 
tion. IT  By  the  space,  &c.  For  two  whole 
years.  IT  So  that  all.  That  is,  the  great 
mass  of  the  people.  IT  That  dwelt  in  Asia. 
In  that  province  of  Asia  Minor  of  which 
Ephesus  was  the  principal  city.  The 
name  Asia  was  used  sometimes  to  denote 
that  single  province.  See  Note,  Acts  ii. 
9.  Ephesus  was  the  capital;  and  there 
was,  of  course,  a  constant  and  large  in- 
flux of  people  there  for  the  purposes  of 
commerce  and  worship.  IT  Heard  the  vjord 
of  the  Lord  Jesus.  Heard  the  doctrine 
respecting  the  Lord  Jesus. 

11.  Special  miracles.  Miracles  that  were 
remarkable ;  that  were  not  common,  or 
that  were  very  unusual  (ou  rx;  tu%ov.o-«;). 
This  expression  is  classic  Greek.  Thus 
Longinus  says  of  Moses,  that  he  w\as  no 
common  man.     'Oux'  o  tu%wi/  u\-/e. 

12.  So  that  from  his  body.  That  is, 
those  handkerchiefs  which  had  been  ap- 
plied to  his  body,  which  he  had  used,  or 
which  he  had  touched.  An  instance 
somewhat  similar  to  this  occurs  in  the 
case  of  the  woman  who  was  healed  by 


Jews  and  Greeks. 

11  And  God  wrought  special  '^ 
miracles  by  the  hands  of  Paul : 

12  vSo  that  from  his  body  were 
brought  unto  the  sick  handkerchiefs 
^  or  aprons,  and  the  diseases  de- 
parted from  them,  and  the  evil  spi- 
rits went  out  of  them. 


d  >Iark  16.20. 


e  c.5.15. 


touching  the  hem  of  the  Saviour's  gar- 
ment. Matt.  ix.  20—22.  1l  Unto  the  ^ck. 
The  sick  who  were  at  a  distance,  and  who 
were  unable  to  go  where  he  was.  If  it 
be  asked  why  this  was  done,  it  may  be 
observed,  (1.)  That  the  working  of  mira- 
cles in  that  region  would  greatly  contri- 
bute to  the  spread  of  the  gospel.  (2.) 
We  are  not  to  suppose  that  there  was  any 
efficacy  in  the  aprons  thus  brought,  or  in 
the  mere  fact  that  they  had  touched  the 
body  of  Paul,  any  more  than  there  was 
in  the  hem  of  the  Saviour's  garment 
which  the  woman  touched,  or  in  the  clay 
which  he  made  use  of  to  open  the  eyes 
of  the  blind  man.  John  viii.  6.  (3.)  In 
this  instance,  the  fact,  that  the  miracles 
were  wrought  in  this  manner  by  garments 
which  had  touched  his  body,  was  a  mere 
sign,  or  an  evidence  to  the  persons  con- 
cerned, that  it  was  done  by  the  instrumen- 
tality of  Paul,  as  the  fact  that  the  Saviour 
put  his  fingers  into  the  ears  of  a  deaf  man, 
and  spit  and  touched  his  tongue  (Mark 
vii.  33),  was  an  evidence  to  those  who 
saw  it,  that  the  power  of  healing  came 
from  him.  The  bearing  of  these  aprons 
to  the  sick  was,  therefore,  a  mere  sign,  or 
evidence  to  all  concerned,  that  miraculous 
power  was  given  to  Paul.  IT  Handker- 
chief s.  The  word  used  here  (o-ouJafia) 
is  of  Latin  origin,  and  properly  denotes  a 
piece  of  linen  with  which  sweat  was  wiped 
from  the  face ;  and  then  any  piece  of 
linen  used  for  tying  up,  or  containing  any 
thing.  In  Luke  xix.  20,  it  denotes  the 
"  napkin"  in  which  the  talent  of  the  Tin- 
profitable  servant  was  concealed ;  in  John 
xi.  44;  XX.  7,  the  "napkin"  which  was 
used  to  bind  up  the  face  of  the  dead,  ap- 
plied to  Lazarus  and  to  our  Saviour,  f  Or 
aprons.  ^if^'r/.ivBtu..  This  is  also  a  Latin 
word,  and  means  literally  a  half -girdle — a 
piece  of  cloth  which  was  girded  round 
the  waist  to  preserve  the  clothes  of  those 
who  were  engaged  in  any  kind  of  work 
The  word  aprojis  expresses  the  idea. 
IT  And  the  diseases  departed.  The  sick 
were  healed.  IT  And  the  evil  spirits.  See 
Notes,  Matt.  iv.  24.  It  is  evident  that 
this  power  of  working  miracles  would 


A.  D.  58.] 


CHAPTER  XIX. 


2G3 


13  Then  certain  of  the  vagabond 
Jews,  exorcists,  took  upon  them 
"  to  call  over  them  which  had  evil 
spirits  the  name  of  the  Lord  Jesus, 
saying,  We  adjure  *  you  by  Jesus, 
whom  Paul  preacheth. 

14  And  there  were  seven  sons  of 
one  Sceva,  a  Jew,  a7id  chief  of  the 
priests,  which  did  so. 

15  And  the  evil  spirit  answered 

a  Mark  9.38.  Lvie  9.49.  b  Josh.G.26. 

contribute  greatly  to  Paul's  success  among 
the  people. 

13.  The  vagabond  Jews.  Gn.  Jews  going 
about.  lUoi^.^x-ii^ivjiv.  The  word  vaga- 
bond wilh  us  is  now  commonly  used  in  a 
bad  sense,  to  denote  a  vagrant ;  a  man 
who  has  no  home  ;  an  idle,  worthless  fel- 
low. The  word,  however,  properly  means 
one  wandering  from  place  to  place,  with- 
out any  settled  habitation,  from  whatever 
cause  it  may  be.  Here  it  denotes  those 
Jews  who  wandered  from  place  to  place, 
practising  exorcism.  ^Exorcists,  ^i.'e- 
xi(rT6;i'.  This  word  properly  denotes  those 
who  went  about  pretending  to  be  able  to 
expel  evil  spirits,  or  to  cure  diseases  by 
charms,  incantations,  &c.  The  word  is  de- 
rived from  "i't-oi,  orkos,  an  oath,  and  from 
oey'(:,^',  to  bind  with  an  oath.  It  was  ap- 
plied in  this  sense,  because  those  who 
pretended  to  be  able  to  expel  demons 
used  the  formula  of  an  oath,  or  adjured 
them,  to  compel  them  to  leave  the  pos- 
sessed persons.  Comp.  Matt.  xii.  27.  Thej' 
commonly  used  the  name  of  God,  or  called 
on  the  demons  in  the  name  of  God  to 
leave  the  person.  Here  they  used  the 
name  Jesus  to  command  them  to  come 
out.  IT  To  call  over  them.  To  name,  or 
to  use  his  name  as  sufficient  to  expel  the 
evil  spirit.  H  The  name  of  the  Lord  Jesus. 
The  reasons  why  they  attempted  this 
were,  (1.)  That  Jesus  had  expelled  many 
evil  spirits;  and,  (2.)  That  it  was  in  his 
name  that  Paul  had  wrought  his  mira- 
cles. Perhaps  they  supposed  there  was 
some  charm  in  this  name  to  expel  them. 
IT  We  adjure  you.  We  bind  you  by  an 
oath  ;  we  command  you  as  under  the  so- 
lemnity of  an  oath.  Mark  v.  7.  1  Thess. 
V.  27.  It  is  a  form  of  putting  one  under 
oath.  1  Kings  ii.  43.  Gen.  xxiv.  37.  2 
Kings  xi.  4.  Neh.  xiii.  25.  (Septuagint.) 
That  this  art  was  practised  then,  or  at- 
tempted, is  abundantly  proved  from  Ira;- 
neus,  Origen,  and  Josephus.  (Ant.  b.  viii. 
ch.  2.  $  5.)  See  Doddridge.  The  common 
name  which  was  used,  was  the  incom- 


and  said,  Jesus  I  know,  and  Paul  1 
know ;  but  who  are  ye  ] 

16  And  the  man  in  whom  the 
evil  spirit  was,  leapt  "=  on  them, 
and  overcame  them,  and  prevailed 
against  them,  so  that  they  fled  out 
of  that  house  naked  and  wounded. 

17  And  this  was  known  to  all 
the  Jews  and  Greeks  also  dwelling 
at  Ephesus ;  and  fear  ^  fell  on  them 

c  Luke  8.29.        d  Luie  1.65.  c.2.  43;  5.5,11. 


municable  name  of  God,  Jehovah,  by 
pronouncing  which,  in  a  peculiar  way, 
it  was  pretended  they  had  the  pov%'er  of 
expelling  demons. 

14.  One  Sceva.  Sceva  is  a  Greek  name, 
but  nothing  more  is  known  of  him. 
IT  Chief  of  the  priests.  'Aeyj-=ei'>i.  Thi.-5 
cannot  mean  that  he  was  high-priest 
among  the  Jews,  as  it  is  wholly  improba- 
ble that  his  sons  would  be  wandering 
exorcists.  But  it  denotes  that  he  was  of 
the  sacerdotal  order.  He  was  a  Jewish 
chief  priest ;  a  priest  of  distinction,  and 
that  had  held  the  office  of  a  ruler.  The 
word  chief  priest,  in  the  New  Testament, 
usually  refers  to  men  of  the  sacerdotal 
order  who  were  also  rulers  in  the  san- 
hedrim. 

15.  Jesus  I  know.  His  power  to  cast 
out  devils  I  know.  Comp.  Matt.  viii.  29. 
IF  Paul  I  know.  Paul's  power  to  cast  out 
devils,  ver.  12.  IT  But  who  are  ye? 
What  power  have  you  over  evil  spirits  ' 
By  what  right  do  you  attempt  to  expel 
them?  The  meaning  is,  'you  belong 
neither  to  Jesus  nor  Paul ;  you  are  not 
of  their  party ;  and  you  have  no  right  or 
authority  to  attempt  to  work  miracles  in 
the  name  of  either.' 

16.  L£apt  on  them.  Several  such  in- 
stances are  recorded  of  the  extraordinary 
power  and  rage  of  those  who  vi'ere  poa- 
sessed  with  evil  spirits.  Mark  v.  3 ;  ix. 
29.     Luke  ix.  42. 

17.  The  name  of  the  Lord  Jesus  was 
magnified.  Acquired  increasing  honour. 
The  transaction  showed  that  the  mira- 
cles performed  in  the  name  of  the  Lord 
Jesus,  by  Paul,  were  real,  and  were 
wrought  in  attestation  of  the  tru'.h  of  the 
doctrine  which  he  taugiit.  Impostors 
could  not  work  such  miracles  ;  and  they 
who  pretended  to  be  able  to  do  it  only 
exposed  themselves  to  the  rage  of  the 
evil  spirits.  It  was  thus  shown  that 
there  was  a  real,  vital  difference  be- 
tween Paul  and  these  impostors;  and 
their  failure  only  served  to  extend  his 


264 


THE  ACTS. 


[A.  D.  58. 


all,  and  the  name  of  the  Lord  Jesus 
was  magnified. 

18  And  many  that  believed,  came, 


reputation   and    the  power  of  the  gos- 
pel. 

18.  Their  deeds.  Their  actions  ;  their 
evil  courstf  of  life.  Their  deeds  of  ini- 
quity in  their  former  state.  The  direct 
reference  here  is  to  the  magical  arts 
which  had  been  used,  but  the  word  may 
also  be  designed  to  denote  iniquity  in 
general.  They  who  make  a  profession 
of  religion  will  be  willing  to  confess 
their  transgressions.  And  no  man  can 
have  evidence  that  he  is  truly  renewed 
who  is  not  willing  to  confess  as  well  as 
to  forsake  his  sins.  Rom.  x.  10.  Prov. 
xxviii.  13.  "  He  that  covereth  his 
sins  shall  not  prosper ;  but  whoso  con- 
fesseth  and  forsaketh  them  shall  find 
mercy." 

19.  Curious  arts.  Arts  or  practices 
requiring  skill,  address,  cunning.  The 
word  used  here  (^sf/sfya)  denotes  pro- 
perly those  things  that  require  care,  or 
skill;  and  was  thus  applied  to  the  arts 
of  magic,  and  jugglery,  and  sleight  of 
hand,  that  were  practised  so  extensively 
in  eastern  countries.  That  such  arts 
were  practised  at  Ephesus  is  well  known. 
The  Ephesian  leUers,  by  which  incanta- 
tions and  charms  were  supposed  to  be 
produced,  were  much  celebrated.  They 
seem  to  have  consisted  of  certain  combi- 
nations of  letters  or  words,  which,  by  be- 
ing pronounced  with  certain  intonations 
of  voice,  were  believed  to  be  effectual 
in  expelling  diseases,  or  evil  spirits ;  or 
which,  by  being  written  on  parchment 
and  worn,  were  supposed  to  operate  as 
amulets,  or  charms,  to  guard  from  evil 
spirits,  or  from  danger.  Thus  Plutarch 
(Sympos.  7)  says,  "  the  magicians  compel 
those  who  are  possessed  with  a  demon  to 
recite  and  pronounce  the  Ephesian  letters, 
in  a  certain  order,  by  themselves."  Thus 
Clemens  Alex.  (Strom,  ii.)  says,  "  Andro- 
cydes,  a  Pythagorean,  says  that  the  let- 
ters which  are  called  Ephesian,  and 
which  are  so  celebrated,  are  symbols," 
&c.  Erasmus  says  (Adagg.  Cent.  2),  that 
there  were  certain  marks  and  magical 
words  among  the  Ephesians,  by  using 
which  they  succeeded  in  every  under- 
taking. Eustha.  ad  Homer  Odys.  t  says, 
"  that  those  letters  were  incantations 
which  Croesus  used  when  on  the  funeral 
pile,  and  which  greatly  befriended  him." 
He  adds,  that  in  the  war  between  the 
Milesians  and  Ephesians,  the  latter  were 


and  confessed,  "  and  shewed  their 
deeds. 

19    Many  also   of   them   which 


o  Matt.3.6.  Rom.10.10, 


thirteen  times  saved  from  ruin  by  the 
use  of  these  letters.  See  Grotius  and 
Kuinoel  in  loco.  IT  Brought  their  books. 
Books  which  explained  the  arts ;  or 
which  contained  the  magical  forms  and 
incantations — perhaps  pieces  of  parch- 
ment, on  which  were  written  the  letters 
which  were  to  be  used  in  the  incanta- 
tions and  charms.  IF  And  burned  them 
before  all  men.  Publicly.  Their  arts 
and  offences  had  been  public,  and  they 
sought  now  to  undo  the  evil,  as  much  as 
lay  in  their  power,  as  extensively  as  they 
had  done  it.  IF  And  they  counted.  The 
price  was  estimated.  By  whom  this  was 
done  does  not  appear.  Probably  it  was 
not  done  by  those  who  had  been  engaged 
in  this  business,  and  who  had  suffered 
the  loss,  but  by  the  people,  who  were 
amazed  at  the  sacrifice,  and  who  were 
astonished  at  their  folly  in  thus  destroy- 
ing their  own  property.  IF  Fifty  thou- 
sand pieces  cf  silver.  What  coin  the 
word  (xf/yf loi)  here  translated  silver  de- 
notes, it  is  impossible  to  tell ;  and  conse- 
quently the  precise  value  of  this  sacrifice 
cannot  be  ascertained.  If  it  refers  to  the 
Jewish  shekel,  the  sum  would  be  $25,000, 
as  the  shekel  was  worth  about  half  a 
dollar.  If  it  refers  to  Grecian  or  Roman 
coin — which  is  much  more  probable,  as 
this  was  a  heathen  country,  where  the 
Jewish  coin  would  not  probably  be  much 
used — the  value  would  be  much  less. 
P^obabl}^  however,  it  refers  to  the  Attic 
drachm,  which  vias  a  silver  coin  worth 
about  9d.  sterling,  or  not  far  from  17 
cents ;  and  then  the  value  would  be  about 
$8,500.  The  precise  value  is  not  mate- 
rial. It  was  a  large  sum ;  and  it  is  re- 
corded to  show  that  Christianity  had 
power  to  induce  men  to  forsake  arts  that 
were  most  lucrative,  and  to  destroy  the 
means  of  extending  and  perpetuating 
those  arts,  however  valuable  in  a  pecu- 
niary point  of  view  they  might  be.  We 
are  to  remember,  however^  that  this  was 
not  the  intrinsic  value  of  these  books, 
but  only  their  value  as  books  of  incanta- 
tion. In  themselves  they  might  have 
been  of  very  little  worth.  The  universal 
prevalence  of  Christianity  would  make 
much  that  is  now  esteemed  vabiable  pro- 
perty utterly  worthless — as,  e.  g.  all  that 
is  used  in  gambling ;  in  fraud  ;  in  coun- 
terfeiting ;  in  distilling  ardent  spirits  for 
drink ;   in  the  slave-trade  ;    and  in  at- 


'71 


A.  D.  59.] 


CHAPTER  XIX. 


265 


used  curious  arts,  brought  their 
books  together,  and  burned  them 
before  all  men:  and  they  counted 
the  price  of  them,  and  found  it  fifty 
thousand  pieces  of  silver. 

20  So  mightily  grew  "  the  word 
of  God,  and  prevailed. 


tempts  to  impose  on  and  defraud  man- 
kind. 

20.  So  mighlily.  So  powerfully.  It 
had  such  efficacy  and  power  in  this 
wicked  city.  The  power  rmist  have 
been  mighty  that  would  thus  make  them 
willing,  not  only  to  cease  to  practise  im- 
position, but  to  give  up  all  hopes  of 
future  gains,  and  to  destroy  their  proper- 
ty. On  this  instructive  narrative,  we 
may  remark,  (1.)  That  religion  has  power 
to  break  the  hold  of  sinners  on  unjust 
and  dishonest  means  of  living.  (2.)  That 
those  who  have  been  engaged  in  an  un- 
christian and  dishonourable  practice,  will 
abandon  it  when  they  beeome  Chris- 
tians. (3)  That  their  abhorrence  of 
their  former  course  will  be,  and  ought  to 
be,  expressed  as  publicly  as  was  the 
offence.  (4.)  That  the  evil  practice  will 
be  abandoned  at  any  sacrifice,  however 
great.  The  only  question  will  be,  what 
is  riqhl ;  not,  what  will  it  cost.  Property, 
in  the  view  of  a  converted  man,  is  no- 
thing when  compared  with  a  good  con- 
science. (5.)  This  conduct  of  those  vvho 
had  used  curious  arts  shows  us  what 
ought  to  be  done  by  those  who  have 
been  engaged  in  any  evil  course  of  life, 
and  who  are  then  converted.  If  their 
conduct  was  right— and  who  can  doubt 
Jt?^ — it  settles  a  great  principle  on  which 
young  converts  should  act.  If  a  man  has 
been  engaged  in  the. slave-trade,  he  will 
abandon  it ;  and  his  duty  will  not  be  to 
sell  his  ship  to  one  who  he  knows  will 
continue  the  traffic.  His  property  should 
be  withdrawn  from  the  business  publicly, 
either  by  being  destroyed,  or  by  being 
converted  to  a  useful  purpose.  If  a  man 
has  been  a  distiller  of  ardent  spirits  as  a 
drink,  his  duty  will  be  to  forsake  his  evil 
course.  Nor  will  it  be  his  duty  to  sell 
his  distillery  to  one  who  will  continue 
the  business ;  but  to  withdraw  his  pro- 
perty from  It  publicly,  either  by  destroy- 
ing it,  or  converting  it  to  some  useful 
purpose.  If  a  man  has  been  engaged  in 
the  traffic  in  ardent  spirits,  his  duty  is  not 
to  sell  his  stock  to  those  who  will  con- 
tinue the  sale  of  the  poison,  but  to  with- 
draw it  from  public  use  ,•  converting  it  to 


21  After  *  these  things  were  end- 
ed, Paul  purposed  in  the  spirit, 
when  he  had  passed  through  Ma- 
cedonia and  Achaia,  to  go  to  Jeru- 
salem, saying,  After  I  have  been 
there,  I  must  also  see  Rome.  '^ 

22  So   he   sent  into   Macedonia 

iGal.2.1.        c  Rom.13.23-28. 

some  useful  purpose,  if  he  can  ;  if  not,  by 
destroying  it.  All  that  has  ever  been 
said  by  money-loving  distillers,  or  vend- 
ers of  ardent  spirits,  about  the  loss  vvhich 
they  would  sustain  by  abandoning  the 
business,  might  have  been  said  by  these 
practitioners  of  curious  arts  in  Ephesus. 
And  if  the  excuses  of  rum-selling  men 
are  valid,  their  conduct  was  foUy  ;  and 
they  should  either  have  continued  the 
business  of  practising  "  curious  arts"  after 
they  were  converted,  or  have  sold  their 
"  books"  to  those  who  would  have  con- 
tinued it.  For  assuredly  it  was  not  worse 
to  practise  jugglery  and  fortune-telling 
than  it  is  to  destroy  the  bodies  and  souls 
of  men  by  the  traffic  in  ardent  spirits. 
And  yet,  how  few  men  there  are  in 
Christian  lands  who  practise  on  the  prin- 
ciple of  these  honest,  but  comparatively 
unenlightened  men  at  Ephesus  ! 

21.  After  these  things  were  ended.  Af- 
ter the  gospel  was  firmly  established  at 
Ephesus,  so  that  his  presence  was  no 
longer  necessary.  IF  Purposed  in  the 
spirit.  Resolved  in  his  mind.  "iT  When 
he  had  passed  through  Macedonia  and 
Achaia.  In  these  places  he  had  founded 
flourishing  churches.  It  is  probable  that 
his  main  object  in  this  visit  was  to  take 
up  a  collection  for  the  poor  saints  at  Je- 
rusalem. See  Note,  Rom.  xv.  25,  26. 
IT  To  go  to  Jerusalejn.  To  bear  the  con- 
tribution of  the  Gentile  churches  to  the 
poor  and  oppressed  Christians  in  Judea. 
II  /  must  also  see  Rome.  See  Note,  Rom. 
XV.  24.  He  did  go  to  Rome,  but  he  went 
in  chains,  as  a  prisoner. 

22.  Timotheus.  Timothy.  He  was  a 
proper  person  to  send  there  to  visit  the 
churches,  as  he  had  been  there  before 
with  Paul,  when  they  were  established, 
ch.  xvi.  3 ;  xvii.  14.  IF  And  Erastux. 
Erastus  was  chamberlam  of  Corinth 
(Rom.  xvi.  23),  or  more  properly  the  trea- 
surer of  the  city  (see  Note  on  that  place) ; 
and  he  was,  therefore,  a  very  proper  per- 
son to  be  sent  with  Timothy,  for  the  pur- 
pose of  making  the  collection  for  the  poor 
at  Jerusalem.  Paul  had  wisdom  enough 
to  employ  a  man  accustomed  to  moneyed 
transactions  in  making  a  collection.    On 


206 


THE  ACTS. 


[A.  D.  59. 


two  of  them  that  ministered  unto 
him,  Timotheus  and  Erastus  ;  °  but 
he  himself  stayed  in  Asia  for  a 
season. 

23  And  the  same  time  there  arose 
no  small  stir  ''  about  that  way. 

2-i  For  a  certain  man  named  De- 
metrius, a  silversmith,  which  made 

oRom.l6.23.  2Tim.4.20.  i2Cor.l.8;  6.9. 


this  collection  liis  heart  was  intent,  and 
he  afterwards  went  up  with  it  to  Jerusa- 
lem. See  2  Cor.  viii.  i.\.,  and  Notes,  Rom. 
XV.  25,  26.  IT  Staye4  in  Asia.  At  Ephe- 
sus.  ^  For  a  season.  How  long  is  un- 
certain. He  waited  for  a  convenient  op- 
portunity to  follow  them;  probably  in- 
tending to  do  it  as  soon  as  they  had  fully 
prepared  the  way  for  the  collection.  See 
Faley's  Hor-E  Paulinsc,  p.  i.  ch.  ii. 

23.  No  small  stir.  No  little  excitement, 
disturbance,  or  tumult  (ry-f  »7,o;).  Comp. 
ch.  xvii.  4,  5.  IT  About  that  xcay.  Re- 
specting the  doctrines  of  Christianity 
which  Paul  preached.  Note,  ch.  ix.  2; 
xviii.  26;  xix.  9. 

24.  A  silversmith.  The  word  used  here 
denotes  one  who  works  in  silver  in  any 
way,  either  in  making  monev.  in  stamping 
silver,  or  in  forming  utensils  of  it.  It  is 
probable  that  the  employment  of  this  man 
vvas  confined  to  the  business  here  speci- 
fied, that  of  making  shrines  ;  as  his  com- 
plaint (ver.  26,27)  implied,  that  destroying 
this  would  be  sufficient  to  throw  them 
all  out  of  employment.  IT  Silver  shrines. 
Kxcv;.  Temples.  The  word  shrine  pro- 
perly means  a  case,  small  chest,  or  box  ; 
particularly  applied  to  a  box  in  which  sa- 
cred things  are  deposited.  Hence  we 
hear  of  the  shrines  for  relics.  (Webster.) 
The  word  shrines  here  denotes  small 
portable  temples,  or  edifices,  made  of  sil- 
ver, so  as  to  resemble  the  temple  of  Dia- 
na, and  probably  containing  a  silver 
image  of  the  goddess.  Such  shrines 
would  be  purchased  by  devotees  and  by 
worshippers  of  the  goddess,  and  by  stran- 
gers, who  would  be  desirous  of  p)ossessing 
a  representation  of  one  of  the  seven  won- 
ders of  the  world.  See  Note  on  ver.  27. 
The  great  number  of  persons  that  came 
to  Ephesus  for  her  worship  would  con- 
stitute an  ample  sale  for  productions  of 
this  kind,  and  make  the  manufacture  a 
pmfitable  employment.  It  is  well  known 
that  pagans  every  where  are  accustomed 
to  carry  with  them  small  images,  or  re- 
presentations of  their  gods,  as  an  amulet, 
or  charm.  The  Romans  had  such  images 
in  all  their  houses,  called  Penates,  or 
household  gods.    A  similar  thing  is  men- 


silver  shrines  for  Diana,  brought  no 
small  '^  gain  unto  the  craftsmen  ; 

25  Whom  he.  called  ^  together 
with  the  workmen  of  like  occupa- 
tion, and  said.  Sirs,  ye  know  that 
by  this  craft  we  have  our  wealth. 

26  Moreover,  ye  see  and  hear, 
that  not  alone  at  Ephesus,  but  al- 

cc.16.16.19.  d  Rev.  18.11. 


tioned  as  early  as  the  time  of  Laban  (Gen. 
xxxi.  19),  whose  images  Rachel  had  stolen 
and  taken  with  her.  Comp.  Judg.  xviii. 
5.  "  The  man  Micah  had  an  house  of 
gods."  1  Sam.  xix.  13.  Hos.  iii.  4.  These 
images  were  usually  enclosed  in  a  box 
case,  or  chest,  made  of  wood,  iron,  or  sil 
ver ;  and  probably,  as  here,  usually  made 
to  resemble  the  temple  where  the  idol 
vvas  worshipped.  IF  Diana.  This  was  a 
celebrated  goddess  of  the  heathen,  and 
one  of  the  twelve  superior  deities.  In 
the  heavens  she  was  Luna,  or  Meni  (t^ie 
moon) ;  on  earth  Diana  ;  and  in  hell 
cate.  She  was  sometimes  represent^ 
with  a  crescent  on  her  head,  a  bow 
her  hand,  and  dressed  in  a  hunting-habil 
at  other  times  with  a  triple  face,  and  wit| 
inr,truments  of  torture.  She  was  com; 
monly  regarded  as  the  goddess  of  hunr- 
ing.  She  was  also  worshipped  under  the 
various  names  of  Lucina,  Proserpine. 
Trivia,  &c.  She  was  al.so  represented 
with  a  great  number  of  breasts,  to  denote 
her  being  the  fountain  of  blessings,  or  as 
distributing  her  benefits  to  each  in  their 
proper  station.  She  was  worshipped  in 
Egypt,  Athens,  Cilicia,  and  among  hea- 
then nations  generally ;  but  the  most 
celebrated  place  of  her  Vvorship  was 
Ephesus — a  city  peculiarly  dedicated  to 
her.  *ii  To  Ike  craftsmen.  To  the  labour- 
ers employed  under  Demetrius  in  the 
manufacture  of  shrines. 

25.  With  the  workmen  ofliTie  occupation. 
Those  who  were  in  his  employ,  and  all 
others  engnged  in  the  same  business.  As 
they  would  be  all  affected  in  the  same 
way,  it  was  easy  to  produce  an  excite- 
ment among  them  all.  ^,  Sirs.  Gr.  Men. 
ir  By  this  craft.  By  this  business,  or  oc- 
cupation. This  is  our  trade.  IT  Our 
wealth.  Gr.  Our  acquisition  ;  our  proper- 
ty. We  are  dependent  on  it  for  a  living. 
It  does  not  mean  that  they  were  rich,  but 
that  they  relied  on  this  for  a  subsistence. 
That  it  was  a  lucrative  business  is  appa- 
rent; but  it  is  not  affirmed  that  they  were 
in  fact  rich. 

26.  Ye  see  and  hear.  You  see  at  Ephe- 
sus; and  you  hear  the  same  of  other 
places.   IT  Throughout  all  Asia.  All  Asia 


A.  D.  59.] 


CHAPTER  XIX. 


167 


most  throughout  all  Asia,  this  Paul 
hath  persuaded  and  turned  away 
much  people,  saying  that  »  they  be 
no  .gods  which  are  made  with 
hands : 

aPa.115.4.  Isa.44. 10-20. 


Minor;  or  perhaps  the  province  of  which 
Ephesus  was  the  capital.  Note,  ch.  ii.  9. 
IF  This  Paul  hath  persuaded.  We  have 
here  the  noble  testimony  of  a  heathen  to 
the  zeal  and  success  of  the  ministry  of 
Paul.  It  is  an  acknowledgment  that  his 
labours  had  been  most  strikingly  success- 
ful in  turning  the  people  from  idolatry. 
If  Sai/ing  that  they  be  no  gods,  &c.  Note, 
eh.  XIV.  14,  16. 

27.  So  that  not  only,  &c.  The  grounds 
of  the  charge  which  Demetrius  made 
against  Paul  were  two ; — first,  that  the 
business  of  the  craftsmen  would  be  de- 
stroyed— usually  the  first  thing  that 
strikes  the  mind  of  a  sinner  who  is  in- 
fluenced by  self-interest  alone  ,•  and 
second,  that  the  worship  of  Diana  would 
cease  if  Paul  and  his  fellow-labourers 
were  suffered  to  continue  their  efforts. 
"51  This  our  craft.  This  business  in  which 
we  are  engaged,  and  on  which  we  are 
dependent.  Gr.  This  part(ro  yAgoi)  which 
pertains  to  us.  T  To  be  set  at  nought.  To 
be  brought  into  contempt.  It  will  become 
so  much  an  object  of  ridicule  and  con- 
tempt that  we  shall  have  no  further  em- 
ployment. Gr.  '  Is  in  danger  of  coming 
i7ito  refutation.'  Eig  ^.TnKsyfiov.  As  that 
which  is  refuted  by  argument  is  deemed 
useless,  so  the  word  comes  also  to  signify 
that  which  is  useless,  or  which  is  an  ob- 
ject of  contempt  or  ridicule.  We  may 
here  remark,  (1.)  That  the  extensive  pre- 
valence of  the  Christian  religion  would 
■destroy  many  kinds  of  business  in  which 
men  now  engage.  It  would  put  an  end 
to  all  that  now  ministers  to  thR  pride,  va- 
nity, luxury,  vice,  and  ambition  of  men. 
Let  religion  prevail,  and  wars  would 
cease,  and  all  the  preparations  for  war 
which  now  employ  so  many  hearts  and 
hands  would  be  useless.  Let  religion 
prevail,  and  temperance  would  prevail 
also ;  and  consequently  all  the  capital  and 
labour  now  employed  in  distilling  and 
vending  ardent  spirits  would  be  with- 
drawn, and  the  business  be  broken  up. 
Let  religion  prevail,  and  luxury  ceases, 
and  the  arts  which  minister  to  licentious- 
ness would  be  useless.  Let  Christianity 
prevail,  and  all  that  goes  now  to  minister 
to  idolatry,  and  the  corrupt  passions  of 
men,  would  be  destroyed.  No  small  part 
of  the  talent,  also,  that  is  now  worse  than 


27  So  that  not  only  this  our  craft 
is  in  danger  to  be  set  at  nought ; 
but  also  that  the  temple  of  the  great 
goddess  Diana  should  be  despised,  ^ 
and  her  magnificence  should  be  de- 

h  Zeph.2.11. 

wasted  in  corrupting  others  by  ballads 
and  songs,  by  fiction  and  licentious  talcs, 
would  be  withdrawn.  A  vast  amount 
of  capital  and  talent  would  thus  be  at 
once  set  at  liberty,  to  be  employed  in  no- 
bler and  better  purposes.  (2.)  The  effect 
of  religion  is  often  to  bring  the  employ- 
ments of  men  into  shame  and  contempt. 
A  revival  of  religion  often  makes  the 
business  of  distillhig  au  object  of  abhor- 
rence. It  pours  sliame  on  those  who  are 
engaged  in  ministering  to  the  vices  and 
luxuries  of  the  world.  Religion  reveals 
the  evil  of  such  a  course  of  life,  and 
those  vices  are  banished  by  the  mere 
prevalence  of  better  principles.  Yet,  (3.) 
The  talent  and  capital  tlius  disengaged  is 
not  rendered  useless.  It  may  be  directed 
to  other  channels  and  other  employments. 
Religion  does  not  make  men  idle.  It  de- 
votes talents  to  useful  employments,  and 
opens  fields  in  which  all  may  toil  use- 
fully to  themselves  and  to  their  fellow- 
men.  l£  all  the  capital,  and  genius,  and 
learning  which  are  now  wasted,  and 
worse  than  wasted,  were  to  be  at  once 
withdrawn  from  their  present  pursuits, 
they  might  be  profitably  employed.  There 
is  not  now  a  useless  man  who  might  not 
be  useful ;  there  is  not  a  cent  wasted 
which  might  not  be  employed  to  advan- 
tage in  the  great  work  of  making  the 
world  better  and  happier,  "ir  But  also 
that  the  temple  of  the  great  goddess  Dia?ia 
should  be  despised.  This  temple,  so  cele- 
brated, was  regarded  as  one  of  the  seven 
wonders  of  the  world.  It  w-as  two  hun- 
dred and  twenty  years  in  building,  be- 
fore it  was  brought  to  perfection.  It  was 
built  at  the  expense  of  all  Asia  Minor. 
The  original  object  of  worship  among  the 
Ephesians  was  a  small  statue  of  Diana, 
of  elm,  or  ebony,  made  by  one  Canitias:, 
though  commonly  believed  in  those  days 
to  have  been  sent  down  from  heaven  by 
Jupiter.  It  was  merely  an  Egyptian  hie- 
roglyphic, with  many  breasts,  represent- 
ing the  goddess  of  Nature — under  which 
idea  Diana  was  probably  worshipped  at 
Ephesus.  As  the  original  figure  became 
decayed  by  age,  it  was  propped  up  by 
two  rods  of  iron  like  spits,  which  were 
carefully  copied  in  the  image  which  was 
afterwards  made  in  imitation  of  the  first. 
A  temple,  most  magnificent  in  structure, 


268 


THE  ACTS. 


[A.  D.  59. 


stroyed,   whom  all  Asia   and  the 
world  "  worshippeth. 

28  And  when  they  heard  these 
sayings^  they  were  full  of  wrath,  * 
a.nd  cried  out,  saying,  Great  is  Dia- 
na of  the  Ephesians ! 

29  And  the  whole  city  was  filled 
with  confusion  :  and  having  caught 

a  IJDO.5.19.  Rev.13.8.         h  Jer.G0.33. 


was  built  to  contain  ihe  image  of  Diano, 
which  appears  to  have  been  several  times 
built  and  rebuilt.    The   first  is  said  to 
have  been  completed  in  the  reign  of  Ser- 
vius  Tullius,  at  least  570  years  before 
Christ.     Another  temple  is  mentioned  as 
having  been  designed  by  Ctesiphon,  5'10 
years    before    the    Christian    era,    and 
which  was  completed  by  Daphnis  of  Mi- 
letus, and  a  citizen  of  Ephesus.     This 
temple  was  partially  destroyed  by  fire  on 
the  very  day  on  which  Socrates  was  poi- 
soned, 400  years  B.  C,  and  again  356 
years  B.  C,  by  the  philosopher  Herostra- 
tus,  on  the  day  on  which  Alexander  the 
Great  was  born.    He  confessed,  on  be- 
ing put  to  the  torture,  that  the  only  mo- 
tive which  he  had  was  to  immortalize  his 
name.      The    four    walls,    and    a    few 
columns  only,  escaped  the  flames.    The 
temple  was  repaired,  and  restored  to  more 
than  its  former  magnificence,  in  which, 
says  Pliny  (Lib.  xxxvi.  c.   14),  220  years 
were  required  to  bring  it  to  completion. 
It  was  four  hundred  and  twenty-five  feet 
in  length,  two  hundred    and  twenty  in 
breadth,  and  was  supported  by  one  hun- 
dred and  twenty-seven  pillars  of  Parian 
marble,  each  of  which  was  sixty  feet 
high.    These  pillars  were  furnished  by 
as  many  princes,  and  thirty-six  of  them 
were  curiously  carved,  and  the  rest  were 
finely  polished.     Each  pillar,  it  is  sup- 
posed, with  its  bnse,  contained  one  hun- 
dred and  fifty  tons  of  marble.    The  doors 
and   pannelmg    were  made  of  cypress 
wood,  the  roof  of  cedar,  and  the  interior 
was  rendered  splendid  by  decorations  of 
gold,  and  by  the  finest  productions  of  an- 
cient  artists.    This    celebrated    edifice, 
after  suffering  various  partial  demolitions, 
^vas  finally  burnt  by  the  Golhs,  in  their 
third  naval  invasion,  in  A.  D.  260.     Tra- 
vellers are  now  left  to  conjecture  where 
its  site  was.     Amidst  the  confused  ruins 
of  ancient  Ephesus,  it  is  now  impossible 
to  tell  where  was  this  celebrated  temple, 
once  one  of  the  wonders  of  the  world. 
"  So  passes  away  the  glory  of  this  world." 
See  Edinburgh  Ency.  art.  Ephesus  ;  also 
Anacharsis'  Travels!^  vol.  vi.  188.  Ancient 


Gaius  '  and  Aristarehus,  ^  men  of 
Macedonia,  Paul's  companions  in 
travel,  they  rushed  with  one  accord 
into  the  theatre. 

30  And  when  Paul  would  have 
entered  in  unto  the  people,  the  dis- 
ciples suffered  him  not. 

31  And  certain  of  the  chief  of 


c  Rom.16.23.  lCor.1.14. 


d  c.4.10. 


Universal  History,  vol.  vii.  416  ;  and  Po- 
cocke's  Travels.  %  And  her  mognificence. 
Her  majesty  and  glory  ;  i.  e.  the  splendour 
of  her  temple  and  her  worship.  IT  Whom 
all  Asia.  All  Asia  Minor.  IT  And  the 
world.  Other  parts  of  the  world.  The 
temple  had  been  built  by  contributions 
from  a  great  number  of  princes ;  and 
doubtless  multitudes  from  all  parts  of  the 
earth  came  to  Ephesus  to  pay  their 
homage  to  Diana. 

28.  Were  fall  of  wrath.  Were  greatly 
enraged — probably  at  the  prospect  of  los- 
ing their  gains.  IT  Great  is  Diana,  &c. 
The  term  great  was  often  applied  by  the 
Greeks  to  Diana.  •  Thus  in  Xenophon 
(Ephes.  i.)  he  says,  "  I  adjure  you  by  your 
own  goddess,  the  great  (j-^v  /acyuKy.v)  Diana 
of  the  Ephesians."  The  design  of  this 
clamour  was  doubtless  to  produce  a  per- 
secution against  Paul ;  and  thus  to  secure 
a  continuance  of  their  employment. 
Often,  when  men  have  no  arguments, 
they  raise  a  clamour ;  when  their  employ- 
ments are  in  danger  of  being  ruined,  they 
are  fi.Ued  with  rage.  We  may  learn, 
also,  that  when  men's  pecuniary  interests 
are  affected,  they  often  show  great  zeal 
for  religion,  and  expect  by  clamour  in 
behalf  of  some  doctrine,  to  maintain  their 
own  interest,  and  to  secure  their  own 
gains. 

29.  Confusion.  Tumulty  disorder. 
IT  Gaius.  He  had  lived  at  Corinth,  and 
had  kindly  entertained  Paul  at  his  house. 
I  Cor.  i.  14.  Rom.  xvi.  23.  IT  Aristarehus. 
He  attended  Paul  to  Rome,  and  wa.s  there 
a  prisoner  with  him.  Col.  iv.  10.  IT  With 
one  accord.  Tumultuously ;  or  with  one 
mind,  or  purpose.  IT  Into  the  theatre. 
The  theatres  of  the  Greeks  were  not  only 
places  for  public  exhibitions,  but  also  for 
holding  assemblies,  and  often  for  courts, 
elections,  &c.  The  jieople,  therefore, 
naturally  rushed  there,  as  being  a  suita- 
ble place  to  decide  this  matter. 

30.  Woxdd  have  entered  w  unto  the 
people.  Probably  to  have  addressed  them, 
and  to  defend  his  own  cause. 

31.  Certain  of  the  chief  of  Asia. 
Txv  'Ariti^zcv.    0( the  Asiarchs.    These 


A.  D.  59.] 


CHAPTER  XIX. 


2G9 


Asia,  which  were  his  friends,  sent 
unto  him,  desiring  "  him  that  he 
would  not  adventure  himself  into 
the  theatre. 

32  Some  ^  therefore  cried  one 
thing-,  and  some  another;  for  the 
assembly  was  confused :  and  the 
more  part  knew  not  wherefore  they 
were  come  together. 

33  And  they  drew  Alexander  out 


a  c.21.12. 


i  c.21.34. 


were  persons  who  presided  over  sacred 
things,  and  over  the  public  games.  It 
was  their  business  to  see  that  the  proper 
services  of  rehgion  were  observed,  and 
that  proper  honour  was  rendered  to  the 
Roman  emperor  in  the  public  festivals,  at 
the  games,  &c.  They  were  annually 
elected,  and  their  election  was  confirmed 
at  Rome  before  it  was  valid.  They  held 
a  common  council  at  the  principal  city 
within  their  province,  as  at  Ephesus, 
Smyrna,  Sardis,  &c.,  to  consult  and  delibe- 
rate about  the  interests  committed  to  their 
charge  in  their  various  provinces.  {Kui- 
?JoeZand  Schleusner.)  Probably  they  were 
assembled  on  such  an  occasion  now  ;  and 
<luring  their  remaining  there  they  had 
heard  Paul  preach,  and  were  friendly  to 
his  views  and  doctrines.  IT.  Which  were 
his  friends.  It  does  not  appear  from  this 
that  they  were  Christian  converts  j  but 
they  probably  had  feelings  of  respect  to- 
wards him,  and  were  disposed  to  defend 
him  and  his  cause.  Perhaps,  also  there 
might  have  existed  a  present  acquaint- 
ance and  attachment.  ^  Would  not  ad- 
venture. Would  not  risk  his  life  in  the 
tumult,  and  under  the  excited  feelings  of 
the  multitude. 

32.  Some  therefore  cried  one  thing,  &c. 
This  is  an  admirable  description  of  a 
mob,  assembled  for  what  purpose  they 
knew  not ;  but  agitated  by  passions,  and 
strifes,  and  tumults.  IT  And  the  most  part 
knew  not,  &c.  The  greater  part  did  not 
know.  They  had  been  drawn  together 
by  the  noise  and  excitement ;  but  a  small 
part  would  know  the  real  cause  of  the 
commotion.  This  is  usually  the  case  in 
tumultuous  meetings. 

33.  And  they  drew  Alexander.  Who 
this  Alexander  was,  is  not  known.  Gro- 
tius  supposes  that  it  was  "  Alexander  the 
coppersmith,"  who  had  in  some  way  done 
Paul  much  harm  (2  Tim.  iv.  14);  and 
whom,  with  Philetus,  Paul  had  excommu- 
nicated. He  supposes  that  it  was  a  de- 
vice of  the  Jews  to  put  forward  one  who 
had  been  of  the  Christian  party,  in  order 

z  2 


of  the  multitude,  the  Jews  putting 
him  forward.  And  Alexander  "^ 
beckoned  with  the  hand,  and 
would  have  made  his  defence  unto 
the  people. 

34  But  when  they  knev/  that  he 
was  a  Jew,  all  with  one  voice, 
about  the  space  of  two  hours,  cried 
out.  Great  is  Diana  of  the  Ephe- 
sians  ! 

c  lTit.1.20.  2Tit.4.14. 


to  accuse  Paul,  and  to  attempt  to  cast  the 
odium  of  the  tumult  en  him.  But  it  is 
not  clear  that  the  Alexander  whom  Paul 
had  excommunicated  was  the  person  con- 
cerned in  this  transaction.  All  that  ap- 
pears in  this  narrative  is,  that  Aie.iander 
was  one  who  was  known  to  be  r.  Jew ; 
and  who  wished  to  defend  the  Jews  from 
being  regarded  as  the  author;,  of  this  tu- 
mult. It  would  be  supposed  by  the  hea- 
then that  the  Christians  were  onl}'^  a  sect 
of  the  Jews,  and  the  Jews  wished  doubt- 
less to  show  that  they  had  not  been  con- 
cerned in  giving  occasion  to  this  tumult, 
but  that  it  was  to  be  traced  v.holly  to 
Paul  and  his  friends.  IF  The  Jews  putting 
him  forward.  That  he  might  have  a  con- 
venient opportunity  to  speak  to  tho  peo- 
ple. IF  Would  have  made  his  defence. 
Our  translation,  by  the  phrase  "  his  de- 
fence," would  seem  to  imply  that  he  was 
personally  accused.  But  it  was  not  so. 
The  Greek  is  simply,  '  was  about  to  apo- 
logize to  the  people  ,•'  that  k,  to  make  a 
defence,  not  of  himself  particularly,  but 
of  the  Jews  in  general.  The  translation 
should  have  been  '  a  defence.' 

34.  But  when  they  knew.  When  they 
perceived  or  ascertained.  "iT  That  he  was 
a  Jew.  There  wc.s  a  general  prejudice 
against  the  Jews  They  were  disposed 
to  charge  the  whole  difhculty  on  Jews — 
esteeming  Christians  to  be  but  a  sect  of 
the  Jews.  They  were,  therefore,  indig- 
nant and  excited,  and  indiscriminate  in 
their  wrath,  and  unwilling  to  listen  to  any 
defence.  IF  With  one  voice.  Unitedly, 
in  one  continued  shout  and  clamour. 
T  About  the  space  of  two  hours.  The  day, 
from  sunrise  to  sunset,  among  the  Greeks 
and  Romans,  was  divided  into  twelve 
equal  parts.  John  xi.  9.  An  hour,  there- 
fore, did  not  differ  materially  from  an 
hour  with  us.  It  is  not  at  all  improbable 
that  the  tumult  would  continue  for  so 
long  a  time,  before  it  would  be  possible 
to  allay  the  excitement.  IT  Cried  out,  &c. 
This  they  at  first  did  to  silence  Alexan- 
der. The  excitement,  however,  was  con- 


270 


THE  ACTS. 


[A.  D.  59.. 


35  And  when  the  town-clerk  had 
appeased  the  people,  he  said,  Ye 
men  °-  of  Ephesus,  what  man  is 
there  that  knoweth  not  how  that 
tlie   city   of    the   Ephesians    is   a 

oEph.2.12. 

tinned  in  order  to  evince  their  attach- 
ment to  Diana,  as  would  be  natural  in  an 
excited  and  tumultuous  mob  of  debased 
heathen  worshippers. 

35.  And  when  the  lown-clerk.  'O  y^uf^y.u. 
T£js.  The  scribe;  the  secretary.  The 
word  is  often  used  in  the  j\ew  Testa- 
ment, and  is  commonly  translated  scribe, 
and  is  applied  to  public  notaries  in  the 
synagogues ;  to  clerks,  and  to  those  who 
transcribed  books,  and  hence  to  men 
skilled  in  the  law  or  in  any  kind  of  learn- 
ing. Comp.  2  Sam.  viii.  17.  2  Kings  xii. 
11.  Ezra  vii.  6.  11,  12.  Malt.  v.  20;  xii. 
38 ;  xiii.  52 ;  xv.  1 ;  xxiii.  34.  1  Cor.  i.  20. 
It  is,  however,  nowhere  else  applied  to  a 
heathen  magistrate.  It  probably  denoted 
a  recorder;  or  a  transcriber  of  the  laws ; 
or  a  chancellor.  {Kuinoel,  Doddridge.) 
This  officer  had  a  seat  in  their  deliberative 
assemblies ;  and  on  him  it  seems  to  have 
devolved  to  keep  the  peace.  The  Syriac, 
*  Prince  of  the  city.'  The  Vulgate  and 
Arabic,  '  Scribe.'  IT  Had  appeased  the 
peojjle.  Karao-TiiXa;.  Having  restrained, 
quieted,  tranquillized,  so  as  to  be  able  to 
address  them.  IF  What  man  is  there. 
Who  is  there  that  can  deny  this  ?  It  is 
universally  known  and  admitted.  This 
is  the  language  of  strong  confidence,  of 
reproof,  and  of  indignation.  It  implied, 
that  the  worship  of  Diana  was  so  well 
established,  that  there  was  no  danger  that 
it  could  be  destroyed  by  a  few  Jews;  and 
he  therefore  reproved  them  for  what  he 
deemed  their  unreasonable  alarms.  But 
he  little  knew  the  power  of  that  religion 
which  had  been  the  innocent  cause  of 
all  this  tumult ;  nor  that,  at  no  very  dis- 
tant period,  this  then  despised  religion 
would  overturn,  not  only  the  worship  of 
Diana  at  Ephesus,  but  the  splendid  idola- 
try of  the  mighty  Roman  empire.  ^  Is  a 
worshipper.  Niwxofov.  Margin.  Temple- 
keeper.  The  word  here  used  does  not 
occur  elsewhere  in  the  New  Testament. 
It  is  derived  from  vid,;  for  vabs  a  temple, 
and  xofiw,  to  sweep,  to  cleanse.  But 
among  the  ancients,  the  office  of  keeping 
their  temples  was  by  no  means  as  humble 
as  that  of  sexton  is  with  us.  It  was 
esteemed  to  be  an  office  of  honour  and 
dignity  to  have  charge  of  the  temples  of 
the  gods,  and  to  keep  them  in  order.  The 
name  was  also  given  to  the  cities  that 


1  worshipper  of  the  great  goddess 
Diana,  and  of  the  image  which  fell 
down  from  Jupiter  1 

36  Seeing  then  that  these  things 
cannot  be  spoken  against,  ye  ought 

1  The  temple-keeper. 

were  regarded  as  the  peculiar  patrons  or 
worshippers  of  certain  gods  and  goddess- 
es. They  esteemed  it  an  honour  to  be  re- 
garded as  the  peculiar  keepers  of  their 
temples  and  images  ;  and  as  having  adopt- 
ed them  as  their  tutelar  divinities.  Such 
was  Ephesus  in  regard  to  Diana.  It  was 
esteemed  a  high  honour  that  the  city  was 
known,  and  every  where  regarded  as  be- 
ing intrusted  with  the  worship  of  Diana, 
or  with  keeping  the  temple  regarded  by 
the  whole  world  as  peculiarly  her  own. 
See  iichleusner  on  this  word.  H  Ajtd  of 
the  image.  A  special  guardian  of  the 
image,  or  statue  of  Diana.  IT  Which  fell 
down,  &c.  Which  was  feigned  or  be- 
lieved to  have  been  sent  down  from 
heaven.  Of  what  this  image  was  made 
is  not  known.  Pliny  says  (Hist.  Nat.  xvi. 
79)  that  it  was  made  of  a  vine.  Mucian 
(on  Pliny;  says,  that  the  image  was  never 
changed,  though  the  temple  had  been 
seven  times  rebuilt.  It  is  probable  that 
the  image  was  so  ancient  that  the  maker 
of  it  was  unknown,  and  it  was  therefore 
feigned  to  have  fallen  from  heaven.  It 
was  for  the  interest  of  the  priests  to  keep 
up  this  impression.  Many  cities  pretend- 
ed to  have  been  favoured  in  a  similar 
manner  with  images  or  statues  of  the 
gods,  sent  directly  from  heaven.  The 
safety  of  Troy  was  supposed  to  depend 
on  the  Palladium,  or  image  of  Pallas  Mi- 
nerva, which  was  believed  to  have  fallen 
from  heaven.  Numa  pretended  that  the 
ancilia,  or  sacred  shields,  had  descended 
from  heaven.  Thus  Herodian  expressly 
affirms,  that "  the  Phenicians  had  no  statue 
of  the  sun  polished  by  the  hand,  but  only 
a  certain  large  stone,  circular  below,  and 
terminated  acutely  above  in  the  figure  of 
a  cone,  of  a  black  colour,  and  that  they 
believe  it  to  have  fallen  from  heaven." 
It  has  been  supposed  that  this  image  at 
Ephesus  was  merely  a  conical  or  pyra- 
midal stone  which  fell  from  the  clouds — 
a  meteorite — and  that  it  was  regarded 
with  superstitious  reverence,  as  having 
been  sent  from  heaven.  See  the  Edin- 
burgh Ency.  art.  Meteorites.  TT  From  Ju- 
piter.    See  Note,  ch.  xiv.  12. 

36.  Seeing  then,  &.C.  Since  this  is  es- 
tablished and  admitted.  Since  no  one 
can  call  in  question  the  zeal  of  the  Ephe- 
sians on  this  subject,  or  doubt  the  sin- 


A.  D.  59.] 


CHAPTER  XIX. 


271 


to  be   quiet,  and   to  do  "  nothing 
rashly. 

37  For  ye  have  brought  hither 
these  men,  which  are  neither  ''  rob- 
bers of  churches,  nor  yet  blasphe- 
mers of  your  goddess. 

38  Wherefore  if  Demetrius,  and 


a  Pro V.  14. 29. 


i  c.25.8. 


cerity  of  their  belief.  And  since  there 
can  be  no  danger  that  this  well-established 
worship  is  to  be  destroyed  by  the  efforts 
of  a  few  evil-disposed  Jews,  there  is  no 
occasion  for  this  tumult.  ^  Be  quiet.  Be 
appeased.  The  same  Greek  word  which 
is  used  in  ver.  35,  "  had  appeased  the  peo- 
ple." ^  To  do  nothing  rashly.  To  do  no- 
thing in  a  heated,  inconsiderate  manner. 
There  is  no  occasion  for  tumult  and  riot. 
The  whole  difficulty  can  be  settled  in 
perfect  consistency  with  the  maintenance 
of  order. 

37.  For  ye,  &c.  Demetrius  and  his 
friends.  The  blame  was  to  be  traced  to 
them.  IT  Which  are  neither  robbers  of 
churches.  The  word  churches  we  now 
apply  to  edifices  reared  for  purposes  of 
Christian  worship.  As  no  such  churches 
had  then  been  built,  this  translation  is 
unhappy,  and  is  not  at  all  demanded  by 
the  original.  The  Greek  word  ('^^■^nk--j;) 
is  applied  properly  to  those  who  commit 
sacrilege,  who  plunder  temples  of  their 
sacred  things.  The  meaning  here  is,  that 
Paul  and  his  companions  had  not  been 
guilty  of  robbing  the  temple  of  Diana, 
or  any  other  temple.  The  charge  of 
sacrilege  could  not  be  brought  against 
them.  Though  they  had  preached  against 
idols  and  idol  worship,  yet  they  had  of- 
fered no  violence  to  the  temples  of  idola- 
ters, nor  had  they  attempted  to  strip  them 
of  the  sacred  utensils  employed  in  their 
service.  What  they  had  done,  they  had 
done  peaceably.  ^  Nor  yet  blasphemers 
of  your  goddess.  They  had  not  used 
harsh  or  reproachful  language  of  Diana. 
This  had  not  been  charged  on  them,  nor 
is  there  the  least  evidence  that  they  had 
done  it.  They  had  opposed  idolatry ;  had 
reasoned  against  it ;  and  had  endeavour- 
ed to  turn  the  people  from  it.  But  there 
is  not  the  least  evidence  that  they  had 
ever  done  it  in  harsh  or  reproachful  lan- 
guage. And  it  shows  that  men  should 
employ  reason,  and  not  harsh  or  reproach- 
ful language  against  any  pervading  evil ; 
and  that  the  way  to  remove  it,  is,  to  en- 
lighten the  minds  of  men,  and  to  convince 
them  of  the  error  of  their  ways.  Men 
gain  nothing  by  bitter  and  reviling  words ; 


the  craftsmen  M^hich  are  with  him, 
have  a  matter  against  any  man, 
'  the  law  is  open,  and  there  are 
deputies :  let  them  implead  one 
another. 

39  But  if  ye  inquire   any  thing 
concerning  other  matters,  it  shall 

1  or,  the  court-days  are  key 


and  it  is  much  to  obtain  the  testimony  of 
even  the  enemies  of  religion — as  Paul 
did  of  the  chancellor  of  Ephesus — that 
no  such  words  had  been  used  in  describ- 
ing their  crimes  and  follies. 

38.  Have  a  matter  against  any  man. 
Have  a  complaint  of  injury;  if  irij.ustice 
has  been  done  them  by  any  one.  IT  The 
law  is  open.  See  the  margin.  'Aj'Of^u* 
ayovTcti,  i,  e.  kyh*'-  There  are  court  days  i 
days  which  are  open,  or  appointed  for 
judicial  trials,  where  such  matters  can 
be  determined  in  a  proper  manner.  Per- 
haps the  courts  were  then  held,  and  the 
matter  might  be  immediately  determined. 
IF  Arid  there  are  deputies.  Roman  pro- 
consuls. Note,  ch.  xiii.  7,  The  cause 
might  be  brought  before  them  with  the 
certainty  that  it  might  be  heard  and  de- 
cided. The  Syriac  reads  this  in  the  sin- 
gular number — '  Lo,  the  proconsul  is  in 
the  city.'  IT  Let  them  implead  one  another. 
Let  them  accuse  each  other  in  the  court  ; 
i.  e.  let  tbem  defend  their  own  cause, 
and  arraign  one  another.  The  laws 
are  equal,  and  impartial  justice  will  be 
done; 

39.  But  if  ye  inquire.  If  you  seek  to 
determine  any  other  matters  than  that 
pertaining  to  the  alleged  wrong  which 
Demetrius  has  suffered  in  his  business. 
IT  Other  matters.  Any  thing  respecting 
public  affairs ;  any  thing  pertaining  to  the 
government  and  the  worship  of  Diana. 
IF  In  a  laicftd  assembly.  In  an  assembly 
convened,  not  by  tumult  and  riot,  but  in 
conformity  to  law.  This  was  a  tumultu- 
ous assemblage,  and  it  was  proper  in  the 
public  officer  to  demand  that  they  should 
disperse ;  and  that,  if  there  were  any 
public  grievances  to  be  remedied,  it 
should  be  done  in  an  assembly  properly 
convened.  It  may  be  remarked  here 
that  the  original  word  rendered  assembly, 
is  that  which  is  usually  in  the  New  Tes- 
tament rendered  church.  'Exx^.;;o-;x,  It 
is  properly  rendered  by  the  word  assem- 
bly — not  denoting  here  a  mixed  or  tumid- 
tuous  assemblage,  but  one  convened  in 
the  legal  manner.  The  proper  meaning 
of  the  word  is,  that  which  is  called  out. 
The  church,  the  Christian  assembly  of  the 


fi72 


THE  ACTS. 


[A.  D.  60. 


be  determined  in  a  i  lawful  assem- 
bly. 

40  For  we  are  in  dang-er  to  be 
called  in  question  for  this  day's 
uproar,  there  being  no  cause  where- 
by we  may  give  an  account  of  this 
concourse. 

41  And  when  he  had  thus  spoken, 
he  dismissed  the  assembly.  " 

CHAPTER  XX. 
A  ND  after  the  uproar ''  was  ceas- 
-^^  ed,  Paul  called  unto  him  the 
disciples,  and  embraced  them,  and 

I  OT,  ordinary.         o2Cor.l.8-10.        ic.19.40. 


faithful,  is  made  up  of  those  who  are 
called  out  from  the  world. 

40.  To  be  called  in  question.  By  the 
government;  by  the  Roman  authority. 
Such  a  tumult,  continued  for  so  long  a 
time,  would  be  likely  to  attract  the  atten- 
tion of  the  magistrates,  and  expose  them 
to  their  displeasure.  Popular  commotions 
were  justly  dreaded  by  the  Roman  go- 
vernment; and  such  an  assembly  as  this, 
convened  without  any  good  cause,  would 
not  escape  their  notice.  There  was  a 
Roman  law  which  made  it  capital  for 
any  one  to  be  engaged  in  promoting  a 
riot.  Sui  ccetum,  et  concur  sum  fecerit,  ca- 
mte punialur :  'He  who  raises  a  mob,  let 
nim  be  punished  with  death.' 

41  Dismissed  the  assembly.  'Tv\viy.yj.ncri-J!.v. 
The  word  usually  translated  church.  Here 
it  is  applied  to  the  irregular  and  tumultu- 
ous assemblage  which  had  convened  in  a 
riotous  manner. 

CHAPTER  XX. 

1.  The  uproar.  The  tumult  excited 
by  Demetrius  and  the  workmen.  After 
it  had  been  quieted  by  the  town-clerk, 
ch.  xix.  40,  41.  IT  Embraced  them.  Sa- 
luted them;  gave  them  parting  expres- 
sions of  kindness.  Comp.  Note,  Luke 
vii.  45.  Rom.  xvi.  16.  1  Cor.  xvi.  20.  2  Cor. 
xiii.  12.  IThess.  V.26.  1  Peter  v.  14.  The 
Syriac  translates  this,  '  Paul  called  the 
disciples,  and  consoled  them,  and  kissed 
them.'  IT  To  go  to  Macedonia.  On  his 
way  to  Jerusalem,  agreeably  to  his  pur- 
pose, recorded  ch.  xix.  21. 

2.  Over  those  parts.  The  parts  of  coun- 
try ai  and  near  Macedonia.  He  probably 
went  to  Macedonia  by  Troas,  where  he 
expected  to  find  Titus  (2  Cor.  ii.  12);  but 
not  finding  him  there,  he  went  by  him- 
self to  Philippi,  Thessalonica,  &c.,  and 
then  returned  to  Greece  proper.  IT  I?ifo 
Greece.     Into  Greece  proper,  of  which 


departed,  for  to  go  =  into  Macedo- 
nia. 

3  And  when  he  had  gone  over 
those  parts,  and  had  given  them 
much  "^  exhortation,  he  came  into 
Greece, 

3  And  there  abode  three  months. 
And  when  the  Jews  laid  wait  *  for 
him,  as  he  was  about  to  sail  into 
Syria,  he  purposed  to  return  through 
Macedonia. 

4  And  there  accompanied  him 
into  Asia,  Sopater  of  Berea ;   and 

clCor.16.5.  lTim.1.3.        d  lThess.2.3,11.         e  c.23. 
12i25.3.  2Cor.ll.26. 


Athens  was  the  capital.  While  in  Mace- 
donia, he  had  great  anxiety  and  trouble, 
but  was  at  length  comforted  by  the  com- 
ing of  Titus,  who  brought  him  intelli- 
gence of  the  hberal  disposition  of  the 
churches  of  Greece  in  regard  to  the  col- 
lection for  the  poor  saints  at  Jerusalem. 
2  Cor.  vii.  5 — 7.  It  is  probable  that  the 
second  epistle  to  the  Corinthians  was 
written  during  this  time  in  Macedonia, 
and  sent  to  them  by  Titus.  See  Note  of 
Doddridge. 

3.  And  there  abode.  Why  he  remained 
here  is  unknown.  It  is  probable,  that 
while  in  Greece,  he  wrote  the  epistle  to 
the  Romans.  Comp.  Rom.  xv.  25 — 27. 
IT  Laid  wait.  There  was  a  design  formed 
against  him  by  the  Jews,  which  they 
sought  to  execute.  Why  they  formecl 
this  purpose,  the  historian  has  not  in- 
formed us.  IF  As  he  was  about  to  sail,  it 
would  seem  from  this,  that  the  design  of 
the  Jews  was  to  attack  the  ship  in  which 
he  was  about  to  sail,  or  to  arrest  him  on 
ship-board.  This  fact  determined  him  to 
take  a  much  more  circuitous  route  by 
land,  so  that  the  churches  of  Macedonia 
were  favoured  with  another  visit  from 
him.  IT  Into  Syria.  On  his  way  to  Jeru- 
salem. ^  He  purposed,  &c.  He  resolved 
to  avoid  the  snare  which  they  had  laid 
for  him,  and  to  return  by  the  same  way 
in  which  he  had  come  into  Greece. 

4.  And  tliere  accompanied  him.  It  was 
usual  for  some  of  the  disciples  to  attend 
the  apostles  in  their  journeys.  H  Into  Asia. 
It  is  not  meant  that  they  attended  him 
from  Greece  through  Macedonia ;  but 
that  they  went  with  him  to  Asia,  having 
gone  before  him,  and  joined  him  at  Troas. 
1^  Sopater  of  Berea.  Perhaps  the"  same 
person  who,  in  Rom.  xvi.  21,  is  called 
Sosipater,  and  who  is  there  said  to  have 
been  a  kinsman  of  Paul.    IT  Aristarchus. 


A.  D.  60.] 


CHAPTER  XX. 


273 


of  the  Thessalonians,  Aristarchus  " 
and  Secundus ;  and  Gains  of  Der- 
be,  and  *  Timotheus  ;  and  of  Asia, 
Tychicus  '  and  '^  Tropiiimus. 

5  These  going  before,  tarried  for 
us  at  Troas. 

6  And  we  sailed  away  from  Phi- 
lippi  after  the  days  of  '  unleavened 
bread,  and  came  unto  them  at  Troas 
■^  in  five  days ;  where  we  abode 
seven  days. 

ac.19.29.  6c.I6.!.  c  Eph.6.21.  Col.4.7.  2Tim, 
4.12.  Tit.3.12.  dc.21.29.  2Tim.4.20.  e  Ex.23. 15. 
/2Tim.  4.13. 


ch.  xix.  29.  ^  Gains  of  Derbe.  Note,  ch. 
xi.>:.  29.  IT  Tyckicus.  This  man  was  high 
in  the  confidence  and  affection  of  Paul. 
In  Eph.  vi.  21,  22,  he  styles  him  "  a  be- 
loved brother,  and  faithful  minister  in  the 
Lord."  IT  And  Trophimus.  Trophimus 
was  from  Ephesus.  ch.  xx.  29.  When 
Paul  wrote  his  second  epistle  to  Timo- 
thy, he  was  at  Miletum,  sick.  2  Tim. 
iv.  20. 

5.  These  going  before.  Going  before 
Paul  and  Luke.  Dr.  Doddridge  supposes 
that  only  Tychicus  and  Trophimus  went 
before  the  others.  Perhaps  the  Greek 
most  naturally  demands  this  interpreta- 
tion. IT  Tarried  for  us.  The  word  "us" 
here,  shows  that  Luke  had  again  joined 
Paul  as  his  companion.  In  ch.  xvi.  12,  it 
appears  that  Luke  was  in  Philippi,  in  the 
house  of  Lydia.  Why  he  remained  there, 
or  why  he  did  not  attend  Paul  in  his  jour- 
ney to  Athens,  Corinth,  Ephesus,  &c.  is 
not  known.  It  is  evident,  however,  that 
he  here  joined  him  again.  IT  At  Troas. 
Note,  ch.  xvi.  8. 

6.  After  the  days  of  unleavened  bread. 
After  the  seven  days  of  the  passover, 
during  which  they  ate  only  unleavened 
bread.  See  Ex.  xii.  IT  In  five  days. 
They  crossed  the  .^gean  sea.  Paul, 
when  he  crossed  it  on  a  former  occasion, 
did  it  in  two  days  (ch.  xvi.  11,  12);  but 
the  navigation  of  the  sea  is  uncertain, 
and  they  were  now  probably  hindered  by 
contrary  winds. 

7.  And  upon  the  first  day  of  the  week. 
Showing  thus,  that  this  day  was  then  ob- 
served by  Christians  as  holy  time.  Comp. 
1  Cor.  xvi.  2.  Rev.  i.  10.  ^  To  break 
bread.  Evidently  to  celebrate  the  Lord's 
supper.  Comp.  ch.  ii.  46.  So  the  Syriac 
understands  it,  by  translating  it, '  to  break 
the  eucharist,'  i.  e.  the  eucharistic  bread. 
It  is  probable  that  the  apostles  and  early 
Christians  celebrated  the  Lord's  supper 
on  every  Lord's-day.     IT  And  continued 


7  And  upon  the  first '  day  of  the 
week,  when  the  disciples  came  to- 
gether to  break  ^  bread,  Paul 
preached  unto  them,  ready  to  de- 
part on  the  morrow  ;  and  continued 
his  speech  until  midnight. 

8  And  there  were  many  lights  in 
the  upper  '  chamber,  where  they 
were  gathered  together. 

9  And  there  sat  in  a  window  a 
certain  young  man   named  Euty- 

S-lCor.16.2.  Rev.1.10.  h  c.2.42.46,  lCor.10.16; 
5  1.20-34.         i  c.1.13. 


his  speech  until  midnight.  The  discourse 
of  Paul  continued  until  the  breaking  of 
day.  ver.  11.  But  it  was  interrupted 
about  midnight  by  the  accident  that  oc- 
curred to  Eutychus.  The  fact  that  Paul 
was  about  to  teave  them  on  the  next  day, 
probably  to  see  them  no  more,  was  the 
principal  reason  why  his  discourse  was 
so  long  continued.  We  are  not  to  sup- 
pose, however,  that  it  was  one  continued 
or  set  discourse.  No  small  part  of  the 
time  might  have  been  passed  in  hearing 
and  answering  questions,  though  Paul 
was  the  chief  speaker.  The  case  proves 
that  such  seasons  of  extraordinary  devo- 
tion may,  in  peculiar  circumstances,  be 
proper.  Occasions  may  arise  where  it 
will  be  proper  for  Christians  to  spend  a 
much  longer  time  than  usual  in  public 
worship.  It  is  evident,  however,  that 
such  seasons  do  not  often  occur. 

8.  And  there  were  many  lights.  Why 
this  circumstance  is  mentioned  is  not  ap- 
parent. It,  however,  meets  one  of  the 
slanders  of  the  early  enemies  of  Chris- 
tianity, that  Christians  in  their  assemblies 
were  accustomed  to  extinguish  all  the 
lights,  and  to  commit  every  kind  of  abo- 
mination. Perhaps  the  mention  of  many 
lights  here  is  designed  to  intimate  that  it 
was  a  place  of  public  worship,  as  not 
only  the  Jews,  but  the  Gentiles  were  ac- 
customed to  have  many  lights  burning  in 
such  places.  IT  In  the  upper  chamber. 
Note,  ch.  i.  13. 

9.  A7id  there  sat  in  a  window.  The 
window  was  left  open,  probably  to  avoid 
the  malice  of  their  enemie.'?,  who  might 
be  disposed  otherwise  to  charge  them 
with  holding  their  assemblies  in  darkness 
for  purposes  of  iniquity.  The  window 
was  a  mere  opening  in  the  wall  to  let  in 
light,  as  there  was  no  glass  known  at  that 
time ;  and  as  the  shutters  of  the  window 
were  not  closed,  there  was  nothing  to  pre- 
vent Eutychus  from  falling  down.  H  The 


274 


THE  ACTS. 


[A.  D.  60. 


chus,  being  fallen  into  a  deep 
sleep :  and  as  Paul  was  long- 
preaching,  he  sunk  down  with 
sleep,  and  fell  down  from  the  third 
loft,  and  was  taken  up  dead. 

10  And  Paul  went  down,  and 
fell  "  on  him,  and  embracing  him, 
said,  *  Trouble  not  yourselves ;  for 
his  life  is  in  him. 

11  When  he  therefore  was  come 
up  again,  and  had  broken  bread,  and 
eaten,  and  talked  a  long  while,  even 
till  break  of  day,  so  he  departed. 

12  And  they  brought  the  young 

o  IKiBgs  17.21.  2Kings  4.34.  i  Matt.9.24. 

third  loft.  The  third  story.  IT  And  was 
taken  up  dead.  Some  have  supposed  that 
he  was  merely  stunned  with  the  fall,  and 
that  he  was  still  alive.  But  the  obvious, 
and  therefore  the  safest  interpretation  is, 
that  he  was  actually  killed  by  <the  fall, 
and  Vv'as  miraculously  restored  to  life. 
This  is  an  instance  of  sleeping  in  public 

worship  that  has  Bom&  apology.    The  late 

hour  of  the  night,  and  the  length  of  the 
services,  were  the  excuse.  But,  though 
the  thing  is  often  done  now,  yet  how  sel- 
dom is  a  sleeper  in  a  church  furnished 
with. an  excuse  for  it.  Ko  practice  is 
more  shameful,  disrespectful,  and  abomi- 
nable, than  that  so  common  of  sleeping 
in  the  house  of  God. 

10.  And  fell  on  him,  &c.  Probably 
stretching  himself  on  him  as  Elisha  did 
on  the  Shunammite's  son.  2  Kings  iv. 
33 — 35.  It  was  an  act  of  tenderness  and 
compassion,  evincing  a  strong  desire  to 
restore  him  to  life.  IT  Trouble  not  your- 
selves. They  would  doubtless  be  thrown 
into  great  consternation  by  such  an 
event.  Paul  therefore  endeavoured  to 
compose  their  minds  by  the  assurance  that 
he  would  live.  IT  For  his  life  is  in  him. 
He  is  restored  to  life.  This  has  all  the 
appearance  of  having  been  a  miracle. 
Life  was  restored  to  him  as  Paul  spoke. 

11.  Come  up  again.  To  the  upper 
room.  ver.  8.  IF  And  had  broken  bread, 
and  eaten.  Had  taken  refreshment.  As 
this  is  spoken  of  Paul  only,  it  is  evidently 
distinguished  from  the  celebration  of  the 
Lord's  supper. 

12.  Not  a  little  comforted.  By  the  fact 
that  he  was  alive  ;  perhaps  also  strength- 
ened by  the  evidence  that  a  miracle  had 
been  wrought. 

13.  Sailed  unto  Assos.  There  were 
several  cities  of  this  name.  One  was 
in  Lycia ;  one  in  the  territory  of  Eolis ; 


man  alive,  and  were   not  a  little 
comforted. 

13  And  he  went  before  to  ship, 
and  sailed  unto  Assos,  there  intend- 
ing to  take  in  Paul :  for  so  had  he 
appointed,  minding  himself  to  go 
afoot. 

14  And  when  he  met  with  us  at 
Assos,  we  took  him  in,  and  came  to 
Mitylene. 

15  And  we  sailed  thence,  and 
came  the  next  day  over  against 
Chios ;  and  the  next  day  we  arrived 
at  Samos,  and  tarried  at   Trogyl- 


one  in  Mysia ;  one  in  Lydia  ;  and 
another  in  Epirus.  The  latter  is  the 
one  intended  here.  It  was  between 
Troas  and  Mitylene.  The  distance  to  it 
from  Troas  by  sea  was  much  greater  than 
by  land,  and  accordingly  Paul  chose  to  go 
to  it  on  foot.  IT  Minding  himself.  Choos- 
ing or  preferring  to  go  on  foot.  Most  of 
his  journeys  were  probably  performed  in 
this  way. 

14.  Came  to  Mitylene.  This  was  the 
capital  of  the  island  of  Lesbos.  It  was 
distinguished  by  the  beauty  of  its  situa- 
tion, and  the  splendour  and  magnificence 
of  its  edifices.  The  island  on  which  it 
stood,  Lesbos,  was  one  of  the  largest  in 
the  ^Egean  sea,  and  the  seventh  in  the 
Mediterranean.  It  is  a  few  miles  distant 
from  the  coast  of  Aeolia,  and  is  about  one 
hundred  and  sixty-eight  miles  in  circum- 
ference. The  name  of  the  city  now  is 
Castro. 

15.  Over-against.  Opposite  to.  Into 
the  neighbourhood  of;  or  near  to  it. 
H  Chios,  called  also  Coos,  an  island  in  the 
Archipelago,  between  Lesbos  and  Samos. 
It  is  on  the  coast  of  Asia  Minor,  and  is 
now  called  Scio.  It  will  long  be  remem- 
bered as  the  seat  of  a  dreadful  massacre 
of  almost  all  its  inhabitants  by  the  Turks 
in  1823.  IT  At  Samos.  This  was  also  an 
island  of  the  Archipelago,  lying  off  the 
coast  of  Lydia,  from  which  it  is  separated 
by  a  narrow  strait.  These  islands  were 
celebrated  among  the  ancients  for  their 
extraordinary  wines.  H  Trogyllium. 
This  was  the  name  of  a  town  and  pro- 
montory of  Ionia  in  Asia  Minor,  between 
Ephesus  and  the  mouth  of  the  river  Me- 
ander, opposite  to  Samos.  The  promon- 
tory is  a  spur  of  mount  Mycale.  ^  Mile- 
tus. Called  also  Miletum.  It  was  a  city 
and  seaport,  and  the  ancient  capital  of 
Ionia.    It  was  originally  composed  of  a 


A.  D.  60.] 


CHAPTER  XX. 


'•lit 


lium ;  and  the  next  dai/  we  came  to 
Miletus. 

16  For  Paul  had  determined  to 
sail  by  Ephesus,  because  he  would 
not  spend  the  time  in  Asia ;  for  he 
hasted,  if  it  were  possible  for  him, 
to  be  "  at  Jerusalem  the  day  of 
*  Pentecost. 

17  And  from  Miletus  he  sent  to 

o  c.18.21;  24.17.  b  c.2.1.  lCor.16.8. 


colony  of  Cretans.  It  became  extremely 
powerful,  and  sent  out  colonies  to  a  great 
number  of  cities  on  the  Euxine  sea.  It 
was  distinguished  for  a  magnificent  tem- 
ple dedicated  to  Apollo.  It  is  now  called 
by  the  Turks  Melas.  It  was  the  birth- 
place of  Thales,  one  of  the  seven  wise 
men  of  Greece.  It  was  about  forty  or 
fifty  miles  from  Ephesus. 

16.  To  sail  by  Ephesus.  The  word  by 
in  our  translation  is  ambiguous.  We  say 
to  go  %  a  place,  meaning  either  to  take 
it  in  our  way,  to  go  to  it,  or  to  go  past.  it. 
Here  it  means  the  latter.  He  intended  to 
sail  past  Ephesus  Vv'ithout  going  to  it. 
IT  For  he  hasted,  &c.  Had  he  gone  to 
Ephesus,  he  would  probably  have  been 
so  delayed  in  his  journey  that  he  could 
not  reach  Jerusalem  at  the.  time  of  Pen- 
tecost. IT  The  day  of  Pentecost.  Note, 
oh.  ii.  1. 

17.  He  sent  to  Ephesus.  Perhaps  a  dis- 
tance of  forty  miles.  H  The  elders  of  the 
church.  Who  had  been  appointed  while 
he  was  there  to  take  charge  of  the 
church.     Note,  eh.  xv.  2. 

18.  And  when  they  were  come  unto  him. 
The  discourse  which  follows  is  one  of  the 
most  tender,  affectionate,  and  eloquent 
which  is  any  where  to  be  found.  It  is 
strikingly  descriptive  of  the  apostle's 
manner  of  life  while  with  them  ;  evinces 
his  deep  concern  for  their  welfare  ;  is  fgll 
of  tender  and  kind  admonition  ;  expresses 
the  firm  purpose  of  his  soul  to  live  to 
the  glory  of  God,  and  his  expectation  to 
be  persecuted  still ;  and  is  a  most  affection- 
ate and  solemn  farewell.  No  man  can 
read  it  without  being  convinced  that  it 
came  from  a  heart  full  of  love  and  kind- 
ness; and  that  it  evinces  a  great  and 
noble  purpose  to  be  entirely  employed  in 
one  great  aim  and  object — the  promotion 
of  the  glory  of  God,  in  the  face  of  danger 
and  of  death.  1  Ye  know.  From  your 
own  observation.  He  had  been  with 
them  three  years,  and  could  make  this 
solemn  appeal  to  themselves,  that  he  had 
led  a  faithful  and  devoted  life.  How 
happy  is  it,  when  a  minister  can  thus  ap- 


Ephesus,  and  called  the  elders  of 
the  church. 

18  And  when  they  were  come  to 
him,  he  said  unto  them,  Ye  know, 
from  the  first  day '  that  I  came  into 
Asia,  after  what  manner  I  have  been 
with  you  at  all  seasons, 

19  Serving  the  Lord  with  all 
^  humility  of  mind,  and  with  many 


c  c.19.1,10. 


d  lCor.15.9,10. 


peal  to  those  with  whom  he  has  laboured, 
in  proof  of  his  own  sincerity  and  fidelity ! 
IIow  comforting  to  himsell",  and  how  full 
of  demonstration  to  a  surrounding  world, 
of  the  truth  and  power  of  the  gospel 
which  is  preached.  We  may  further  re- 
mark, that  this  appeal  furnishes  strong 
proof  of  the  purity  and  holiness  of  Paul's 
life.  The  elders  at  Ephesus  must  have 
had  abundant  opportunity  to  know  him. 
They  had  seen  him,  and  heard  him  pub- 
licly, and  in  their  private  dwellings.  A 
man  does  not  make  such  an  appeal  unless 
he  has  a  consciousness  of  integrity,  nor 
unless  there  is  conclusive  proof  of  his  in- 
tegrity. It  is  strong  evidence  of  the  holi- 
ness of  the  character  of  the  apostles,  and 
proof  that  they  were  not  impostors,  that 
they  could  thus  appeal  with  the  utmost 
assurance  to  those  who  had  every  oppor- 
tunity of  knowing  them.  IT  From  the  first 
day.  He  was  with  ?Ae7n  three  years,  ver. 
31.  IT  Into  Asia.  Asia  Minor.  They 
would  probably  know  not  only  how  he 
had  demeaned  himself  while  with  them, 
but  also  how  he  had  conducted  in  other 
places  near  them.  IT  After  what  manner 
I  have  been  with  you.  How  1  have  lived 
and  acted.  What  has  been  my  manner 
of  life.  What  had  been  his  mode  of  life, 
he  specifies  in  the  following  verses. 
IF  At  all  seasons.    At  all  times. 

19.  Serving  the  Lord.  In  the  discharge 
of  the  appropriate  duties  of  his  apostolic 
office,  and  in  private  life.  To  discharge 
aright  our  duties  in  any  vocation,  is  serv- 
ing the  Lord.  Religion  is  often  repre- 
sented in  the  Bible  as  a  service  rendered 
to  the  Lord.  IT  With  all  humility.  With- 
out arrogance,  pride,  or  a  spirit  of  dicta- 
tion ;  without  a  desire  to  "  lord  it  over 
God's  heritage;"  without  being  elated 
with  the  authority  of  the  apostolic  office, 
the  vanity  of  the  miracles  which  he  was 
enabled  to  perform,  or  the  success  which 
attended  his  labours.  What  an  admira- 
ble model  for  all  who  are  in  the  ministry', 
for  all  who  are  endowed  with  talents  and 
learning,  and  for  all  who  meet  with  re- 
markable success  in  tlieir  work.    The 


276 


THE  ACTS. 


[A.  D.  60. 


tears,  "  and  temptations,  *  which 
befell  me  by  "  the  lying  in  wait  of 
the  Jews : 


i2Cor.4.8-ll. 


c  ver.3. 


proper  effect  of  such  success,  and  of  such 
talent,  will  be  to  produce  true  humility. 
Eminent  success  in  the  work  of  the  mi- 
nistry tends  to  produce  lowliness  and 
humbleness  of  mind ;  and  the  greatest 
endowments  are  usually  connected  with 
the  most  simple  and  childlike  humility. 
IT  And  with  many  tears.  Paul,  not  unfre- 
quently,  gives  evidence  of  the  tender- 
ness of  his  heart,  and  his  regard  for  the 
souls  of  men,  and  his  deep  solicitude  for 
the  salvation  of  sinners,  ver.  31.  Phil, 
iii.  18.  2  Cor.  ii.  4.  The  particular  thing, 
however,  here  specified  as  producing 
weeping,  was  the  opposition  of  the  Jews. 
But  it  cannot  be  supposed  that  those  tears 
were  shed  from  an  apprehension  of  per- 
sonal danger.  It  was  rather  because  the 
opposition  of  the  Jews  impeded  his  work, 
and  retarded  his  progress  in  winning 
souls  to  Christ.  A  minister  of  "the  gospel 
will,  (1.)  Feel,  and  deeply  feel  for  the 
salvation  of  his  people.  He  will  weep 
over  their  condition  when  he  sees  them 
going  astray,  and  in  danger  of  perishing. 
He  will,  (2.)  Be  especially  affected  with 
opposition,  because  it  will  retard  his 
work,  and  prevent  the  progress  and  the 
triumph  of  the  gospel.  It  is  not  because 
it  is  a  personal  concern,  but  because  it  is 
the  cause  of  his  Master.  IF  And  tempta- 
tions. Trials,  arising  from  their  opposi- 
tion. We  use  the  word  temptation  in  a 
more  limited  sense,  to  denote  inducements 
offered  to  one  to  lead  him  into  sin.  The 
word  in  the  Scriptures  most  commonly 
denotes  trials  of  any  kind.  IT  Which  he- 
fell  me.  Which  happened  to  me ;  which 
1  encountered.  IT  By  the  lying  in  wait, 
&c.  By  their  snares  and  plots  against  my 
life.  Comp.  ver.  3.  Those  snares  and 
plans  were  designed  to  blast  his  reputa- 
tion, and  to  destroy  his  usefulness. 

20.  /  kept  back  nothing,  &c.  No  doc- 
trine, no  admonition,  no  labour.  What- 
ever he  judged  would  promote  their  sal- 
vation, he  had  faithfully  and  fearlessly 
delivered.  A  minister  of  the  gospel  must 
be  the  judge  of  what  will  be  profitable 
to  the  people  of  his  charge.  His  aim 
should  be  to  promote  their  real  welfare — 
to  preach  that  which  will  he  profitable. 
Flis  object  will  not  be  to  please  their 
fancy ;  to  gratify  their  taste ;  to  flatter 
their  pride ;  or  to  promote  his  own  popu- 
larity. "AH  Scripture  is  profitable"^  (2 
Tim.  iii.  16) ;  and  it  will  be  his  aim  to 


20  And  how  ^  I  kept  back  no- 
thing that  was  profitable  unto  you^ 
but  have  shewed   you,  and  ^ave 


d  ver.27. 


declare  that  only  which  will  tend  to  pro- 
mole  their  real  welfare.  Even  if  it  be 
unpalatable  ;  if  it  be  the  language  of  re- 
proof and  admonition ;  if  it  be  doctrine 
to  which  the  heart  is  by  nature  opposed  ; 
if  it  run  counter  to  the  native  prejudices 
and  passions  of  men ;  yet,  by  the  grace 
of  God,  it  should  be,  and  wdl  be  deli- 
vered. No  doctrine  that  will  be  profita- 
ble should  be  kept  back ;  no  plan,  no  la- 
bour, that  may  promote  the  welfare  of 
the  flock,  should  be  withheld.  H  But 
have  shewed  you.  Have  announced  or 
declared  to  you.  The  word  here  used 
(y.va.yyi'iKu.i)  js  most  commouly  applied 
to  preaching  in  public  assemblies,  or  in  a 
public  manner.  IT  Have  tat/ght  you  pub- 
licly. In  the  public  assembly ;  by  public 
preaching.  IT  And  from  house  to  house. 
Though  Paul  preached  in  public,  and 
though  his  time  was  much  occupied  in 
manual  labour  for  his  own  support  (ver. 
34),  yet  he  did  not  esteem  hispuUic  preach- 
ing to  be  all  that  was  required  of  him ; 
nor  his  daily  occupation  to  be  an  excuse 
for  not  visitmg  from  house  to  house.  We 
may  observe  here,  (1.)  That  Paul's  exam- 
ple is  a  warrant  and  an  implied  injunc- 
tion for  family  visitation  by  a  pastor.  If 
proper  in  Ephesus,  il  is  proper  still.  If 
practicable  in  that  city,  it  is  in  other  cities. 
If  it  was  useful  there,  it  will  be  else- 
where. If  it  furnished  to  him  consola- 
tion in  the  retrospect  when  he  came  to 
look  over  his  ministry,  and  if  it  was  one 
of  the  things  which  enabled  hi?n  to  say, 
"I  am  pure  from  the  blood  of  all  men," 
it  will  be  so  in  other  cases.  (2.)  The 
design  for  which  ministers  should  visit 
should  be  a  religious  design.  Paul  did 
not  visit  for  mere  ceremony,  nor  for  idle 
gossip,  or  chit-chat ;  nor  to  converse  on 
the  mere  news  or  politics  of  the  day.  His 
aim  was,  to  show  the  way  of  salvation, 
and  to  teach  in  private  what  he  taught  in 
public.  (3.)  How  much  of  this  is  to  be 
done  is,  of  course,  to  be  left  to  the  dis- 
cretion of  every  minister.  Paul,  in  pri- 
vate visiting,  did  not  neglect  public  in- 
struction. The  latter  he  evidently  con- 
sidered to  be  his  main  or  chief  business. 
His  high  views  of  the  ministry  are 
evinced  in  his  life,  and  in  his  letters  to 
Timothy  and  Titus.  Yet,  while  public 
preaching  is  the  main,  the  prime,  the 
leading  business  of  a  minister,  and  while 
his  first  efforts  should  be  directed  to  pre- 


A.  D.  60.] 


CHAPTER  XX. 


277 


from 


taught  you    publicly,   and 
house  to  house, 

21  Testifying  both  to  the  .Tews 
and  also  to  the  Greeks,  repentance 
*  toward  God,  and  faith  toward  our 
Lord  Jesus  Christ. 


a  2Tiin.4.2. 


b  Mark  1.15.  Luke  24.47. 


paration  for  that,  he  may  and  should  find 
time  to  enforce  his  pubhc  instructions  by 
going  from  house  to  house  ;  and  often  he 
will  find  that  his  most  immediate  and  ap- 
parent success  will  result  from  such  fami- 
ly instructions.  (4.)  If  it  is  his  duty  to 
visit,  it  is  the  duty  of  his  people  to  receive 
him  as  becomes  an  ambassador  of  Christ. 
They  should  be  willing  to  listen  to  his 
instructions ;  to  treat  him  with  kindness, 
and  to  aid  his  endeavours  in  bringing 
a  family  under  the  influence  of  reli- 
gion. 

21.  Testifying.  Bearing  witness  to  the 
necessity  of  rfepentance  towards  God.  Or 
teaching  them  the  nature  of  repentance, 
&c.,  and  exhorting  them  to  repent  and 
believe.  Perhaps  the  word  testifying  in- 
cludes both  ideas  of  giving  evidence,  and 
of  urging  with  great  earnestness  and  af- 
fection Uiat  repentance  and  faith  were 
necessary.  See  1  Tim.  v.  21.  2  Tim.  ii. 
14 ;  where  the  word  here  used,  and  here 
translated  testify,  is  there  translated,  cor- 
rectly, charge,  in  the  sense  of  strongly 
urging,  or  entreating  with  great  earnest- 
ness. IT  And  to  the  Greeks.  To  all  who 
were  not  Jews.  The  Greeks  properly 
denoted  those  who  lived  in  Greece,  and 
who  spoke  the  Greek  language.  But  the 
phrase,  '  Jews  and  Greeks,'  among  the 
Hebrews,  denoted  the  whole  human  race. 
He  urged  the  necessity  of  repentance 
and  faith  in  all.  Religion  makes  no  dis- 
tinction, but  regards  all  as  sinners,  and  as 
needing  salvation  by  the  blood  of  the 
Redeemer.  V  Repentance  toward  God. 
Note,  Matt.  iii.  2.  Repentance  is  to  be 
exercised  "toward  God,"  because,  (1.) 
Sin  has  been  committed  against  him,  and 
it  is  proper  that  we  express  our  sorrow  to 
the  Being  whom  we  have  offended ;  and, 
(2.)  Because  God  only  can  pardon.  Sin- 
cere repentance  exists  only  where  there 
is  a  willingness  to  make  acknowledgment 
to  the  very  Being  whom  we  have  offend- 
ed, or  injured.  ^  And  faith.  Note,  Mark 
xvi.  16.  ^Toward.  '£<?.  In  regard  to  ; 
in ;  confidence  in  the  work  and  merits 
of  the  Lord  Jesus.  This  is  required,  be- 
cause there  is  no  other  one  who  can  save 
from  sin.    Note,  ch.  iv.  12. 

22.  Bound   in    the    spirit.     Strongly 

2  A 


22  And  now,  behold,  I  go'  bound 
in  the  spirit  unto  Jerusalem,  not 
knowing  "^  the  things  that  shall  be- 
fall me  there : 

23  Save  that  the  Holy  Ghost 
witnesseth     in    every    city,    say- 

cc.19.21.        (iJam.4.U. 

urged  or  constrained  by  the  influences 
of  the  Holy  Spirit  on  my  mind.  Not  by 
any  desire  to  see  the  place  where  my 
fathers  worshipped,  and  not  urged  merely 
by  reason,  but  by  the  convictions  and 
mighty  promptings  of  the  Holy  Spirit  to 
do  my  duty  in  this  case.  The  expression 
"bound  in  the  spirit" (Ji'5.=A«'i'os  t^  iu>i{j/iXTi) 
is  one  of  great  strength  and  emphasis. 
The  word  Ai^.,  to  bind,  is  usually  applied 
to  confinement  by  cords,  fetters,  or  bands 
(Matt.  xiii.  30 ;  xiv.  5 ;  xxi.  2) ;  and  then 
denotes  any  strong  obligation  (Rom.  vii. 
2),  or  any  thing  that  strongly  urges,  or 
impels.  Acts  xxviii.  5.  When  we  are 
strongly  urged  by  the  convictions  of  duty, 
by  the  influences  of  the  Holy  Spirit,  we 
should  not  shrink  from  danger  or  from 
death.  Duty  is  to  be  done  at  all  hazards.  It 
is  ours  to  follow  the  directions  of  God ;  re- 
sults  we  may  safely  and  confidently  leave 
with  him.  IT  Not  hnowijig  the  things 
that  shall  befall  me  there.  He  knew  that 
calamities  and  trials  of  some  kind  await- 
ed him  (ver.  23),  but  he  did  not  know,  (1.) 
Of  what  particular  kind  they  would  be ; 
nor,  (2.)  Their  issue,  whether  it  should  be 
life  or  death.  We  should  commit  our 
way  unto  God,  not  knowing  what  trials 
may  be  before  us  in  life;  but  know- 
ing that,  if  we  are  found  faithful  at  the 
post  of  duty,  we  have  nothing  to  fear  in 
the  issue. 

23.  Save  that.  Except  that  This  was 
all  that  he  knew,  that  bonds  and  afflictions 
were  to  be  his  portion.  IT  The  Holy  Ghost 
witnesseth.  Either  by  direct  revelation  to 
him,  or  by  the  predictions  of  inspired  men 
whom  Paul  might  meet.  An  instance 
of  the  latter  mode  occurs  in  ch.  xxi.  11. 
It  is  probable  that  the  meaning  here  is, 
that  the  Holy  Ghost  had  deeply  impress- 
ed the  mind  of  Paul  by  his  direct  in- 
fluences, and  by  his  experience  in  every 
city,  that  bonds  and  trials  were  to  be  his 
portion.  Such  had  been  his  experience 
in  every  city  where  he  had  preached  the 
gospel  by  the  direction  of  the  Holy  Ghost, 
that  he  regarded  it  as  his  certain  portion 
that  he  was  thus  to  be  afflicted.  IT  In 
every  city.  In  almost  every  city  where 
Paul  had  been,  he  had  been  subjected  to 
these  trials.    He  had  been  persecuted, 


278 

ing-  '^  that 
abide  me. 


bonds  and  afflictions  ' 


24  But  none  ^   of  these   things 


a  c.9.16;  21.11.  i  or,  wait  for  me.        ic.21.13. 

noKi.8.35,37.  2Cor.4.16. 

Stoned,  and  scourged.  So  uniform  was 
this,  so  constant  had  been  his  experience 
in  this  way,  that  he  regarded  it  as  his 
certain  portion  to  be  thus  afflicted  ;  and 
he  approached  Jerusalem,  and  every 
other  city,  with  a  confident  expectation 
that  such  trials  awaited  him  there. 
IT  Saying.  In  his  experience;  by  direct 
revelation  ;  and  by  the  mouth  of  prophets, 
ch.  xxi.  11.  When  Paul  was  called  to 
the  apostleship,  it  was  predicted  that  he 
would  suffer  much.  ch.  ix.  16.  IF  Bonds. 
Chains.  That  I  would  be  bound,  as 
prisoners  are  who  are  confined.  IT  Abide 
me.  See  the  margin.  They  remain  or 
wait  for  me ;  i.  e.  I  must  expect  to  sufler 
them. 

24.  3Iove  me.  Alarm  me  ;  or  deter  me 
from  my  purpose.  Gr.  'I  make  an  account 
of  none  of  them.'  I  do  not  regard  them 
as  of  any  moment,  or  as  worth  considera- 
tion, in  the  great  purpose  to  which  I  have 
devoted  my  life.  IF  Neither  count  I  my 
life.  I  do  not  consider  my  life  as  so  valu- 
able as  to  be  retained  by  turning  away 
from  bonds  and  persecutions.  I  am  cer- 
tain of  bonds  and  alHictions  ;  I  am  willing 
also,  if  it  be  necessary',  to  lay  down  my 
life  in  the  prosecalion  of  the  same  pur- 
pose. IF  Dear  unto  myself.  So  precious 
or  valuable  as  to  be  retained  at  the  sacri- 
fice of  duty.  I  am  willing  to  sacrifice  it 
if  it  be  necessary.  This  was  the  spirit 
of  the  Saviour,  and  of  all  the  early 
Christians.  Duty  is  of  move  importance 
than  life  ;  and  when  either  duty  or  life  is 
to  be  sacrificed,  life  is  to  be  cheerfully 
surrendered.  ^  So  that  This  is  my 
main  object,  to  finish  my  course  with  joy. 
It  is  implied  here,  (1.)  That  this  was  the 
great  purpose  which  Paul  had  in  view. 
(2.)  That  if  he  should  even  lay  down  his 
life  in  this  ca\ise,  it  would  be  a  finishing 
his  course  with  joy.  In  the  faithful  dis- 
charge of  duty,  he  had  nothing  to  fear. 
Life  would  be  ended  with  peace  when- 
ever God  should  require  him  to  finish  his 
.course.  ^Finish  my  course.  Close  my 
career  as  an  apostle  ard  a  Christian. 
Life  is  thus  represented  as  a  course,  or 
race  that  is  to  be  run.  2  Tim.  iv.  7.  Heb. 
xii.  1.  1  Cor.  ix.  24.  AcLs  xiii.  25.  I^Wuh 
joy.  With  the  approbation  of  conscience 
and  of  God  ;  with  peace  in  the  recollec- 
tion of  tlie  past.  Man  shoidd  strive  so  to 
live  that  ho  will  liave  nothing  to  regret 


THE  ACTS.  [A.  D.  GO, 

move  me,  neither  count  I  my  life 
dear  unto  myself,  so  that  I  might  ' 
finish  my  course  with  joy,  and  the 

c2Tin).4.7. 


when  he  lies  on  a  bed  of  death.  It  is  a 
glorious  privilege  to  finish  life  with  joy. 
It  is  most  sad  and  awful  when  the  last 
hours  are  im.bittered  with  the  reflection 
that  life  has  been  wasted,  or  that  the 
course  has  been  evil.  The  only  way  in 
which  the  course  of  life  may  be  finished 
with  joy,  is  by  meeting  faithfully  every 
duty,  and  encountering,  as  Paul  did, 
ever}'  trial  with  a  constant  desire  to  glo- 
rify God.  IF  And  the  ministry.  That  I 
may  fully  discharge  the  duty  of  the  apos- 
tolic office,  the  preaching  of  the  gospeL 
In  2  Tim.  iv.  5,  he  charges  Timothy  to 
make  full  proof  of  his  ministry.  He  here 
shows  that  this  was  the  ruling  principle 
of  his  own  life.  H  Whicli  I  have  received 
of  the  Lord  Jesus.  Which  the  Lord  Je- 
sus  has  committed  to  me.  Acts  ix.  15 — 17. 
Paul  regarded  his  ministry  as  an  office 
intrusted  to  him  by  the  Lord  Jesus  him- 
self On  this  account  he  deemed  it  to  be 
peculiarly  sacred,  and  of  high  authority. 
Gal.  i.  12.  Every  minister  has  been  in- 
!  trusted  with  an  office  by  the  Lord  Jesus, 
I  He  is  not  his  own;  and  his  great  aim 
should  be,  to  discharge  fulh'  and  entirely 
the  duties  of  that  office.  IF  To  testify  the 
gospel.  To  bear  witnesy  to  the  good 
news  of  the  favour  of  God.  This  is  the 
great  design  of  the  ministry.  It  is  to  bear 
witness  to  a  dying  world  of  the  good 
news  that  God  is  merciful,  and  that  his 
favour  may  be  made  manifest  to  sinners. 
From  this  verse  we  may  learn,  (1.)  That 
we  all  have  a  course  to  run  ;  a  dutj'  to 
perform.  Ministers  have  an  allotted 
duty  ;  and  so  have  men  in  all  ranks  and 
prcfcEsions.  (2.)  We  should  not  be  de- 
terred by  danger,  or  the  fear  of  death, 
from  the  discharge  of  that  duty.  We  are 
safe  only  when  we  are  doing  the  will  of 
God.  We  are  really  in  danger  only 
when  we  neglect  our  duty,  and  make 
the  great  God  our  enemy.  (3.)  We 
should  so  iive  as  that  the  end  of,  our 
course  may  be  joy.  It  is,  at  best,  a 
solemn  thing  to  die  ;  but  death  may  be  a 
scene  of  triumph  and  of  joy.  (4.)  It  mat- 
ters little  when,  or  whf^re,  or  how  wo 
die,  if  we  die  in  the  discharge  of  our 
duty  to  God.  He  will  order  the  circum- 
stances of  our  departure ;  and  he  can 
sustain  us  in  the  last  conflict.  Happy  is 
that  life  which  is  spent  in  doing  the  will 
of  God,  and  peaceful  that  death  which 


A.  D.  60.] 


CHAPTER  XX. 


279 


ministry  "  which  I  have  received  * 
of  the  Lord  Jesus,  to  testify  the 
gospel  of  the  grace  of  God. 

25  And  now,  behold,  I  know 
that  ye  all  among  whom  1  have 
gone   preaching    the    kingdom   of 

o2Cor.4.1.         iGiI.l.I. 

closes  a  life  of  toil  and  trial  in  the  ser- 
vice of  the  Lord  Jesus. 

25.  /  know  that  ye  all  Perhaps  this 
means  simply, '  I  have  no  expectation  of 
seeing  j^ou  again ;  I  have  every  reason  to 
suppose  that  this  is  my  final  interview 
with  you.'  He  expected  to  visit  Ephesus 
no  more.  The  journey  p  Jerusalem  was 
dangerous.  Trials  and  persecutions  he 
knew  awaited  liim.  Besides,  it  is  evi- 
dent that  he  designed  to  turn  his  atten- 
tion to  other  countries,  and  to  visit  Rome  ; 
and  probably  had  already  formed  the 
purpose  of  going  into  Spain.  See  Acts 
xix.  21.  Comp.  Rom.  xv.  23—28.  From 
all  these  considerations  it  is  evident  that 
he  had  no  expectation  of  being  again  at 
Ephesus ;  it  is  probable,  however,  that 
he  did  again  return  to  that  city.  See 
Note,  ch.  xxviii.  31.  IT  Among  tvhom  I 
have  gone  preaching.  Among  whom  I 
have  preached.  The  parting  of  a  minis- 
ter and  people  is  among  the  most  tender 
and  affecting  of  the  separations  that  occur 
on  earth.  IT  The  kingdom  of  God. 
Making  known  the  nature  of  the  reign 
of  God  on  earth  by  the  Messiah.  See 
Note,  Matt.  iii.  2. 

26.  Wherefore.  Aio.  In  view  of  the 
past,  of  my  ministry  and  labours  among 
you,  I  appeal  to  your  own  selves  to  testify 
that  I  have  been  faithful.  IT  Iiake  you  to 
record.  Gr.  I  call  you  to  witness  ;  I  ap- 
peal to  you  to  testify.  If  any  of  you  are 
lost,  if  you  prove  unfaithful  to  God,  I  ap- 
peal to  yourselves  that  the  fault  is  not 
mine.  It  is  well  when  a  minister  can 
make  this  appeal,  and  call  his  hearers  to 
bear  testimony  to  his  own  faithfulness. 
Ministers  who  preach  the  gospel  with 
fidelity  may  thus  appeal  to  their  hearers  ; 
and  in  the  day  of  judgment  may  call  on 
them  to  witness  that  the  fault  of  the  ruin 
of  the  soul  is  not  to  be  charged  to  them. 
IT  That  I  am  pure.  I  am  not  to  be  cliarged 
with  the  guilt  of  your  condemnation,  as 
owing  to  my  unfaithfulness.  This  does 
not  mean  that  he  set  up  a  claim  to  abso- 
lute perfection ;  but  that,  in  the  matter 
under  consideration,  he  had  a  conscience 
void  of  offence.  ^  The  blood  of  all  men. 
The  word  blood  is  used  often  in  the  sense 
of  death,  of  blood  shed  ;   and   hence  of 


God,  shall  see  my  face  no  more. 

26  Wherefore  1  take  you  to  re- 
cord this  day  that  I  am  pure  '^  from 
the  blood  of  all  }nen. 

27  For  I  have  not  shunned  to  de- 
clare untoyou  all  thecounsel'^of  God. 

c2Cor.7.2.        dEph.l.ll. 


the  guilt  or  crime  of  putting  one  to  death, 
or  condemnation  for  it.  Matt,  xxiii.  35 ; 
xxvii.  25.  Acts  v.  23  ;  xviii.  6.  It  here 
means,  that  if  they  should  die  the  second 
death,  if  they  should  be  lost  for  ever,  he 
would  not  be  to  blame.  He  had  dis- 
charged his  duty,  in  faithfully  warning 
and  teaching  them  ;  and  now  if  they  were 
lost,  the  fault  would  be  their  own,  not  his. 
IT  All  men.  All  classes  ol'  men — Jews 
and  Gentiles.  He  had  warned  and  in- 
structed all  alike.  Ministers  may  have 
many  fears  that  their  hearers  will  be 
lost.  Their  aim,  however,  should  be,  (1.) 
To  save  them,  if  possible ;  and,  (2.)  If 
they  are  lost,  that  it  should  be  by  no 
neglect  or  fault  of  theirs. 

27.  For.  This  verse  contains  a  reason 
for  what  had  been  said  in  the  previous 
verse.  It  shows  why  Paul  regarded  him- 
self as  innocent  if  they  should  be  lost. 
IT  /  have  not  shunned.  1  have  not  kept 
back ;  I  have  not  been  deterred  by  fear, 
by  the  desire  of  popularity,  by  the  fact 
that  the  doctrines  of  the  gospel  are  un- 
palatable to  men,  from  declaring  them 
fully.  The  proper  meaning  of  the  word 
translated  here,  "  I  have  not  shunned" 
(u^£(rT£i>.x,«;]i),  is  to  disguisc  any  impor- 
tant truth ;  to  withdraw  it  from  public 
view;  to  ffec/iVie  publishing  it  from  fear, 
or  an  apprehension  of  the  consequences. 
Paul  means  that  he  had  not  disguiied  any 
truth ;  he  had  not  withdrawn  or  kept  it 
from  open  view,  by  any  apprehension  of 
the  effect  which  it  might  have  on  their 
minds.  Truth  may  be  disguised  or  kept 
back.  (1.)  By  avoiding  the  subject  altoge- 
ther from  timidity,  or  an  apprehension  of 
giving  offence  if  it  is  openly  proclaimed; 
or,  (2.)  By  giving  it  too  little  prominency, 
so  that  it  shall  be  lost  in  the  multitude 
of  other  truths ;  or,  (3.)  By  presenting  it 
amidst  a  web  of  metaphysical  specula- 
tions, by  entangling  it  with  other  subjects  ; 
or,  (4.)  By  making  use  of  other  terms  than 
the  Bible  does,  for  the  purpose  of  involv- 
ing it  in  a  mist,  so  that  it  cannot  be  un- 
derstood. Men  may  resort  to  this  course, 
(1.)  Because  the  truth  itself  will  be  un- 
palatable; (2.)  Because  they  may  appre- 
hend the  loss  of  reputation  or  support , 
(3.)  Because  they  may  not  love  the  truth 


280 


THE  ACTS. 


[A.  D.  60. 


28  Take  heed  °-  therefore   unto 
yourselves,   and  to    all   the  flock, 


a  Col.4.17.  lTim.4.16. 


themselves,  and  choose  to  conceal  its  pro- 
minent and  offensive  points  ,•  (4.)  Because 
they  may  be  afraid  of  the  rich,  the  great, 
and  the  gay,  and  apprehend  that  they 
shall  excite  their  indignation ;  and,  (5.) 
By  a  love  of  metaphysical  philosophy, 
and  a  constant  effort  to  bring  every  thing 
to  the  test  of  their  own  reason.  Men 
often  preach  a  philosophical  explanation 
of  a  doctrine  instead  ol  the  doctrine  itself. 
They  deserve  the  credit  of  ingenuity,  but 
not  that  of  being  open  and  bold  proclaim- 
ers  of  the  truth  of  God.  IT  The  whole  coun- 
sel, nio-ai/ T>iv  i5oux.>jv.  The  word  counsel 
(^ou>.>i)  denotes  properly  consultation,  de- 
liberation ;  and  then  will  or  purpose. 
Luke  xxiii.  51.  Acts  ii.  23.  It  means  here 
the  will  or  purpose  of  God,  as  revealed 
in  regard  to  the  salvation  of  men.  Paul 
had  made  a  full  statement  of  that  plan — 
of  the  guilt  of  men,  of  the  claims  of  the 
law,  of  the  need  of  a  Saviour,  of  the 
provisions  of  mercy,  and  of  the  state  of 
future  rewards  and  punishments.  Minis- 
ters ought  to  declare  all  that  counsel,  be- 
cause God  commands  it ;  because  it  is 
needful  for  the  salvation  of  men ;  and, 
because  the  message  is  not  theirs,  but 
God's,  and  they  have  no  right  to  change, 
to  disguise,  or  to  withhold  it.  And  if  it 
is  the  duty  of  ministers  to  declare  that 
counsel,  it  is  the  duty  of  a  people  lo  lis- 
ten to  it  with  respect  and  candour,  and 
with  a  desire  to  know  the  truth,  and  to 
be  saved  by  it.  Declaring  the  counsel  of 
God  will  do  no  good,  unless  it  is  received 
into  honest  and  humble  hearts,  and  with 
a  disposition  to  know  what  God  has  re- 
vealed for  salvation. 

28.  Take  heed  therefore.  Attend  to  ;  be 
on  your  guard  against  the  dangers  which 
beset  you,  and  seek  to  discharge  your 
duty  with  fidelity.  IT  To  yourselves.  To 
your  own  piety,  opinions,  and  mode  of 
life.  This  is  the  first  duty  of  a  minister  ; 
for,  without  this,  all  his  preaching  will  be 
vain.  Comp.  Col.  iv.  17.  1  Tim.  iv.  14. 
Ministers  are  beset  with  peculiar  dan- 
gers and  temptations,  and  against  them 
they  should  be  on  their  guard.  In  addi- 
tion to  the  temptations  which  they  have 
in  common  with  other  men,  they  are 
exposed  to  those  peculiar  to  their  of- 
fice— arising  from  flattery,  and  ambition, 
and  desyjondency,  and  worldly-minded- 
ness.  And  just  in  proportion  to  the  im- 
portance of  their  office,  is  the  importance 
of  the  injunction  of  Paul,  to  take  heed  to 


over   the  which  the   Holy   Ghost 
hath  made  you  ^  overseers,  to  feed 

i  Heb.13.17. 


themselves.  IT  And  to  all  the  flock.  The 
church ;  the  charge  intrusted  to  them. 
The  church  of  Christ  is  often  compared 
to  a  flock.  See  Wotes  on  John  x.  1 — 20; 
also  John  xxi.  15 — 17.  The  word  flock 
here  refers  particularly  to  the  church,  and 
not  to  the  congregation  in  general,  for  it  is 
represented  to  be  that  which  was  purchas- 
ed with  the  blood  of  the  atonement.  The 
command  here  is,  (1.)  To  take  heed  to  the 
church :  i.  e.  to  instruct,  teach,  and  guide 
it;  to  guard  it  from  enemies  (ver.  29), 
and  to  make  it  their  special  object  to  pro- 
mote its  welfare.  (2.)  To  take  heed  to 
ALL  the  flock — the  rich  and  the  poor,  the 
bond  and  the  free,  the  old  and  the  young. 
It  is  the  duty  of  ministers  to  seek  to 
promote  the  welfare  of  each  individual 
of  their  charge — not  to  pass  by  the  poor 
because  they  are  poor;  and  not  to  be 
afraid  of  the  rich  because  they  are  rich. 
A  shepherd  regards  the  interest  of  the 
tenderest  of  the  fold  as  much  as  the 
strongest ;  and  a  faithful  minister  will 
seek  to  advance  the  interest  of  all.  To 
do  this,  he  should  know  all  his  people ; 
should  be  acquainted,  as  far  as  possible, 
with  their  peculiar  wants,  character,  and 
dangers,  and  should  devote  himself  to 
their  welfare  as  his  first  and  main  em- 
ployment. IT  Over  the  which  the  Holy 
Ghost.  Though  they  had  been  appointed, 
doubtless,  by  the  church,  or  by  the  apos- 
tles, yet  it  is  here  represented  as  having 
been  done  by  the  Holy  Ghost.  It  was 
by  him,  (1.)  Because  he  had  called  and 
qualified  them  for  their  work ;  and,  (2.) 
Because  they  had  been  set  apart  in  ac- 
cordance with  his  direction  and  will. 
IT  Overseers.  'En-tcrzo^cuf.  Bishops.  The 
word  properly  denotes  those  who  are  ap- 
pointed to  oversee,  or  inspect  any  thing. 
This  passage  proves  that  the  name  was 
applicable  to  elders  ;  and  that  in  the  time 
of  the  apostles,  the  name  bishop  and  pres- 
hyter,  or  elder,  was  given  to  the  same 
class  of  officers,  and,  of  course,  that  there 
was  no  distinction  between  them.  One 
term  was  originally  used  to  denote  oflice, 
the  other  age,  and  both  were  applied  lo 
the  same  persons  in  the  church.  The 
same  thing  occurs  in  Titus  i.  5 — 7,  where 
those  who  in  ver.  5  are  called  elders, 
are  in  ver.  7  called  bishops.  See  also 
1  Tim.  iii.  1—10.  Phil.  i.  1.  IT  To  feed. 
noi^aiiMv.  This  word  is  properly  applied 
to  the  care  which  a  shepherd  exercises 
over  his  flock.    See  Notes,  John  xxi.  15, 


A.  D.  60.] 


CHAPTER  XX. 


281 


^  the  church  of  God,  which  he  hath 

purchased  *  with   his   own  blood. 

29  For  I  know  this,  that  after  my 

aProv.10.21.  ,Ter.3.15.  Jno.-21. 15-17.  lPet.5.2,3. 
iEph.l.U.   Col.1.14.  Heb.9.12,14.   IPet.l. 18,19.  Rev. 
5.9. 


16.  It  applies  not  only  to  the  act  of  feed- 
ing a  flock,  but  also  to  that  of  protecting, 
guiding,  and  guarding  it.  It  here  denotes 
not  merely  the  duty  of  properly  instruct- 
ing the  church,  but  also  of  governing  it  ; 
of  securing  it  from  enemies  (ver.  29),  and 
of  directing  its  affairs  so  as  to  promote  its 
edification  and  peace.  IT  The  church  of 
God.  This  is  one  of  the  three  passages 
in  the  New  Testament  in  regard  to  which 
there  has  been  a  long  controversy  among 
critics,  which  is  not  yet  determined. 
The  controversy  is,  whether  this  is  the 
correct  and  genuine  reading.  The  other 
two  passages  are,  1  Tim.  iii.  16;  and 
]  John  V.  7.  The  MSS.  and  versions 
exhibit  three  readings :  the  church  of  God 
(ToCQioC);  the  church  OF  THK  Lord  ('=>i 
Ku§(oo) ;  and  the  church  of  the  Lord  a7id 
God  (K-jj.ou  jcxi  0ioS).  The  Latin  vulgate 
reads  it  God.  The  Syrian,  the  Lord.  The 
Arabic,  the  Lord  God.  The  Ethiopic,  the 
Christian  family  of  God.  The  reading 
which  now  occurs  in  our  text  is  found 
in  no  ancient  MSS.,  except  the  Vatican 
codex ;  and  occurs  nowhere  among  the 
writings  of  the  fathers,  except  in  Atha- 
nasius,  in  regard  to  whom  also  there  is  a 
various  reading.  It  is  retained,  however, 
by  Beza,  Mill,  and  Whitby,  as  the  genu- 
ine reading.  The  most  ancient  MSS. 
and  the  best,  read  the  church  of  the 
Jjird,  and  this  probably  was  the  genuine 
text.  It  has  been  adopted  by  Griesbach 
and  Wetstein  :  and  many  important  rea- 
sons mav  bo  given  why  it  should  be  re- 
tained. Sec  those  reason.^  stated  at  length 
in  Kuinoel  in  loco,-  see  also  Griesbach 
and  SVetstein.  It  may  be  remarked,  that  a 
change  from  Lard  "to  God  might  easily 
be  made  in  the  transcribing,  for  in  an- 
cient MSS.  the  words  are  not  written  at 
length,  but  are  abbreviated.  Thus,  the 
name  Christ  (Xjittc,)  is  written  aO:^;  the 
name  God  (Wcc,)  is  written  so^  ;  the  name 
Lord  (Kofiioi)  is  written  Kor  ;  and  a  mis- 
take, therefore,  of  a  single  letter  would 
lead  to  the  variations  observable  in  the 
manuscripts.  Comp.  in  this  place  the 
Note  of  Mill  in  his  Greek  Testament, 
who  thinks  that  the  name  God  should  be 
retained.  The  authority  however  is  so 
doubtful,  that  it  should  not  be  used  as  a 
proof  text  on  the  divinity  of  Christ ;  and 
IS  not  necessary,  as  there  are  so  many 


departing  shall  grievous  wolves  '^ 
enter  in  among  you,  not  sparing 
'^  the  flock. 

c  Matt.7.15.  2Pet2.1.  rfJer.l3.20;23.1.  Ezek.Sl. 

2,3.  Zech.11.17. 


undisputed  passages  on  that  subject. 
IT  Which  he  hath  purchased.  The  word 
here  used  (-E^isiroi^o-xTo)  occurs  but  in 
one  other  place  in  the  New  Testament. 
1  Tim.  iii.  13,  "  For  they  that  have  used 
the  office  of  deacon  \ve\[,purchase  to  them- 
selves a  good  degree  and  great  boldness  in 
the  faith."  The  word  properly  means  to 
acquire  or  gain  any  thing ;  or  to  make  it 
ours.  This  may  be  done  by  a  price,  or  by 
labour,  &c.  The  noun  {-i^iTToinTi;)  de- 
rived fi-om  this  verb  is  several  times  used 
in  the  New  Testament,  and  denotes  acqui- 
sition. 1  Thess.  V.  9,  "  God  hath  appoint- 
ed us  to  obtain  [unto  the  obtaining  or 
acquisition  of]  salvation."  2  Thess.  ii.  14, 
"  Whereunto  he  called  you  by  our  gos- 
pel, to  the  chiaining  of  the  glorv  of  our 
Lord  .Jesus  Christ."  1  Pet.  ii.  9.  Tit.  ii.  14. 
Eph.  i.  14.  In  this  place,  it  means  that 
Christ  had  acquired,  gained,  or  procured 
the  church  for  himself  by  paying  his  own 
life  as  the  price.  The  church  is  often 
represented  as  having  thus  been  bought 
with  a  price.  1  Cor.  vi.  20;  vii.  23.  2  Pet. 
ii.  1.  IT  W.-ih  his  own  blood.  With  the 
sacrifice  of  his  own  life ;  for  blood  is 
often  put  for  life,  and  to  shed  the  blood 
is  equivalent  to  taking  the  life.  See 
Note,  Rom.  iii.  25.  The  doctrines  taught 
here  are,  (1.)  That  the  death  of  Christ 
was  an  atoning  sacrifice ;  that  he  offered 
himself  to  purchase  a  people  to  his  own 
service.  (2.)  That  the  church  is,  there- 
fore, of  peculiar  value — a  value  to  be 
estimated  by  the  vvorlli  of  the  price  paid 
for  it.  Comp.  I  Pet.  i.  18,  19.  (3.)  That 
this  fact  should  make  the  purity  and  sal- 
vation of  the  church  an  object  of  special 
sohcitude  with  the  ministers  of  the  gos- 
pel. They  should  be  deeply  affected  in 
view  of  that  blood  which  has  been  shed 
for  the  church ;  and  they  should  guard 
and  defend  it  as  having  been  bought  with 
the  highest  price  in  the  universe  The 
chief  consideration  ttiat  will  make  minis- 
ters faithful  and  self-denying  is,  that  the 
church  has  been  bought  with  a  price. 
If  the  Lord  Jesus  so  loved  it ;  if  he  gave 
himself  for  it,  they  should  be  willing  to 
deny  themselves,  to  watch,  and  toil,  and 
pray,  that  the  great  object  of  his  death — 
the  purity  and  the  salvation  of  that 
church — may  be  obtained. 
29.  For  I  know  this.    By  what  he  had 


282 


THE  ACTS. 


[A,  D.  60. 


30  Also   of  <*  your  own  selves 

shall  men  arise,  speaking  perverse 

things,   to    draw    away    disciples 

after  them. 

•    1  Therefore   watch,  *  and  re- 

a  lJno.2.19.  Jude  4,S:c.        i  2Tim.4.5. 

seen  in  other  places ;  by  his  knowledge 
of  human  nature,  and  of  the  dangers  to 
which  they  were  exposed  ;  and  by  the 
guidance  of  inspiration.  IT  After  my  de- 
varture.  His  presence  had  been  the 
means  of  guarding  the  church,  and  pre- 
serving it  from  these  dangers.  Now  that 
the  founder  and  guide  of  the  church  was 
to  be  removed,  they  would  be  exposed  to 
dissensions  and  dangers.  IT  Grievous 
wolves.  Heavy  (,S»fs;j),  strong,  mighty, 
dangerous  wolves— so  strong  that  the 
feeble  flock  would  not  be  able  to  resist 
them.  The  term  wolves  is  used  to  denote 
the  enemies  of  the  flock — false,  and  hypo- 
critical, and  dangerous  teachers.  Comp. 
Matt.  X.  16.  JNote,  vii.  16.  IT  Enter  in 
among  you.  From  abroad  ;  doubtless  re- 
ferring particularly  to  the  Jews,  who 
might  be  expected  to  distract  and  divide 
them.  IT  Not  sparing  the  flock.  Seeking 
to  destroy  the  church.  The  Jews  would 
regard  it  with  peculiar  hostility,  and 
would  seek  to  destroy  it  in  every  way. 
Probably  they  would  approach  them  with 
great  professed  friendship  for  them,  and 
expressing  a  desire  only  to  defend  the 
laws  of  Moses, 

30.  Also  of  your  own  selves.  From 
your  own  church ;  from  those  who  pro- 
fess to  be  Christians.  IT  Speaking  j)er- 
verse  things.  Crooked,  perverted,  dis- 
tracting doctrines  (Jiso-rfK^/yJi-a).  Comp. 
Note,  Acts  xiii.  10.  They  v.ould  pro- 
claim doctrines  tending  to  distract  and 
divide  the  church.  The  most  dangerous 
enemies  which  the  church  has  had,  have 
been  nurtured  in  its  own  bosom,  and 
have  consisted  of  those  who  have  per- 
verted the  true  doctrines  of  the  gospel. 
Among  tho  Ephesians,  as  among  the 
Corinthians  (ch.  i.  11 — 13),  there  might 
be  parties  formed ;  there  might  be  rnen 
influenced  by  ambition,  like  Diotrephcs 
(3  John  9),  or  like  Phygellus  or  Her- 
mogencs  (2  Tim.  i.  15),  or  like  Hvme- 
neus  and  Alexander.  1  Tim.  i.  20.  "Men 
under  the  influence  of  ambition,  or  from 
the  love  of  power  or  popularity,  form 
parties  in  the  church,  produce  divisions 
and  distractions,  and  greatly  retard  its  in- 
ternal prosperity,  and  mar  its  peace.  The 
church  of  Christ  Avoidd  have  little  to  fear 
from  external  enemies  if  it  nurtured  no 
foes  in  its  own  bosom ;  and  all  the  power 


member  that  by  the  space  of  three 
years  I  ceased  not  to  warn  '  every 
one  night  and  day  with  tears. 

32  And  now,   brethren,  I  com- 
mend you  to  God,  and  to  the  word 


e  Col.  1.28. 


of  persecutors  is  not  so  much  to  be  dreaded 
as  the  counsels  and  plans,  the  parties,  strifes, 
heart-burnings,  and  contentions  which  are 
produced  by  those  who  have  power, 
among  the  professed  friends  of  Christ. 

31.  Therefore  watch.  Matt.  xxiv.  42. 
In  view  of  the  dangers  which  beset  your- 
selves (ver.  28),  the  danger  from  men  not 

connected  with  the  church  (ver.  29),  and 
the  danger  that  shall  arise  from  the  lovers 
of  power  among  yourselves  (ver.  30),  be 
on  your  guard.  Observe  the  approach 
of  danger,  and  set  yourselves  against  it 
IT  Remember.  Recall  my  counsels  and 
admonitions  in  reference  to  these  dan- 
gers. 'S  By  the  space  of  three  years.  In 
ch.  xix.  10,  we  are  told  that  Paul  spent 
two  years  in  the  school  of  Tyrannus. 
In  ch.  xix.  8,  it  is  said  that  he  was  teach- 
ing in  the  synagogue  at  Ephesus  three 
months.  In  addition  to  this,  it  is  not  im- 
probable that  he  spent  some  months  more 
in  Ephesus  in  instructing  the  church  in 
other  places.  Perhaps,  however,  by  the 
phrase  three  years,  he  meant  to  use 
merely  a  round  number,  denoting  about 
three  years;  or,  in  accordance  with  the 
Jewish  customs,  part  of  each  of  the  three 
years — one  whole  year,  and  a  considera- 
ble portion  of  the  two  others.  Compu 
Note,  Blatt.  xii.  40.  ^  /  ceased  not.  I 
continued  to  do  it.  IT  To  warn.  To 
admonish;  to  place  before  the  mind 
(i/ouSeTiv) ;  setting  the  danger  and  duty 
of  each  individual  before  him.  IF  Every 
one.  He  had  thus  set  them  an  example 
of  what  he  had  enjoined,  ver.  28.  He 
had  admonished  each  individual,  what- 
ever was  his  rank  or  standing.  It  is  well 
when  a  minister  can  refer  to  his  own  ex- 
ample as  an  illustration  of  W'hat  ho 
meant  by  his  precepts.  If  Night  and 
day.  Continually ;  by  every  opportunity. 
IT  With  tears.  Expressive  of  his  deep 
feeling  and  his  deep  interest  in  their  wel- 
fare.   Note  on  ver.  19. 

32.  And  now,  brethren.  About  to  leave 
them,  probably  to  see  them  no  more,  he 
committed  them  to  the  faithful  care  and 
keeping  of  God.  Amidst  all  the  dangers 
of  the  church,  when  human  strengtli 
fails  or  is  withdrawn,  we  may  commit 
that  church  to  the  safe  keeping  and  ten- 
der care  of  God.  IT  I  commend  you.  1 
commit  you  ;  I  place  you  (j!Tu^u,Ti^tftai)  in 


A.  D.  60.] 


CHAPTER  XX. 


283 


of  his  grace,  which  *  is  able  to 
build  you  up,  and  to  give  you  an 
inheritance  '  among  all  them  which 
are  sanctified. 

oJno.17.17.      ic.26.18.  Col.1.12.  Heb.9.15.  lPet.1.4. 


his  hands,  and  under  his  protection. 
Note,  Acts  xiv.  23.  IF  And  to  the  word 
of  his  grace.  That  is,  to  his  gracious 
word  ,•  to  his  merciful  promise.  To  his 
doctrine  of  salvation  by  Jesus  Christ, 
which  has  been  conferred  on  us  by  grace. 
Paul  refers,  doubtless,  to  the  gospel — in- 
cluding its  promises  of  support,  its  consol- 
ing truths,  and  its  directions  to  seek  all 
needful  help  and  comfort  in  God.  IT  Which 
is  able.  Which  has  power.  Ti  Svvx/xivuj. 
Which  word,  or  gospel,  has  power  to 
build  you  up.  Heb.  iv.  12,  "  For  the 
word  of  God  is  quick  [living,  life-giving, 
^wv],  and  powerful,  and  sharper  than  any 
two-edged  sword,"  &c.  Comp.  Isa.  xlix. 
2.  Jer.  xxiii.  29.  "  Is  not  my  word  like  as 
a  fire  ?  saith  the  Lord  :  and  like  a  ham- 
mer that  breaketh  the  rock  in  pieces  ?" 
It  is  implied  here,  that  the  gospel  is  not 
a  dead  letter ;  that  it  has  power  to  ac- 
complish a  great  work ;  and  that  it  is 
adapted  to  the  end  in  view,  the  conver- 
sion and  sanctification  of  the  soul.  There 
is  no  danger  in  representing  the  gospel  as 
mighty,  and  as  fitted  by  infinite  wisdom 
to  secure  the  renovation  and  salvation  of 
man.  Comp.  Rom.  i.  16.  I  Cor.  i.  18.  2 
Cor.  X.  4.  IT  To  build  you  up.  The  word 
used  here  is  properly  applied  to  a  house 
which  is  reared  and  completed  by  slow 
degrees,  and  by  toil.  It  here  means  to 
establish,  make  firm,  or  permanent ;  and 
hence  to  instruct,  to  establish  in  doctrine, 
and  in  hope.  It  here  means  that  the 
word  of  God  was  able  to  confirm  and  es- 
tablish them  in  the  hopes  of  the  gospel, 
amidst  the  dangers  to  which  they  would 
be  exposed.  IF  And  to  give  you  an  inheri- 
tance. To  make  you  heirs  ;  or  to  make 
you  joint  partakers  with  the  saints  of  the 
blessings  in  reserve  for  the  children  of 
God.  Those  blessings  are  often  repre- 
sented as  an  inheritance,  or  heirship, 
which  God  will  confer  on  his  adopted 
children.  Matt.  xix.  29  ;  xxv.  34.  Mark 
X.  17.  Heb.  vi.  12.  Rev.  xxi.  7.  Eph.  i.  11 ; 
v.  5.  Col.  i.  12;  iii.  24.  Rom.  viii.  17. 
Gal.  iii.  29.  IT  Among  all  them  which  are 
sanctified.  With  all  who  are  holy ;  with 
all  the  saints.  Note,  John  x.  36.  Those 
who  shall  be  saved  are  made  holy.  They 
who  receive  a  part  in  the  inheritance  be- 
yond the  grave,  shall  have  it  only  among 
the  sanctified  and  the  pure.    They  must, 


33  I  ^  have  coveted  no  man's  sil- 
ver, or  gold,  or  apparel. 

34  Yea,  ye  yourselves  ^  knovv, 
that   these  hands  have  ministered 

c  lSam.12.3.  lCor.9.12.  2Cor.7.2.         d  c.l8.3.1Cor. 
4.12.  lThes8.2.9.  2Thes8.  3.8. 


therefore,  be  pure  themselves,  or  they 
can  have  no  part  in  the  kingdom  of 
Christ  and  of  God. 

33.  I  have  coveted.  I  have  not  desired. 
I  have  not  made  it  an  object  of  my  living 
among  you  to  obtain  your  property.  Thus 
(2  Cor.  xii.  14)  he  says,  "  I  seek  not  yours, 
but  you."  Paul  had  power  to  demand 
support  in  the  ministry  as  the  reward  of 
his  labour.  1  Cor.  ix.  13,  14.  Yet  he  did 
not  choose  to  exercise  it,  lest  it  should 
bring  the  charge  of  avarice  against  the 
ministry.  1  Cor.  ix.  12.  15.  Paul  alto  had 
power  in  another  respect.  He  had  a  vast 
influence  over  the  people.  The  early 
Christians  were  disposed  to  commit  their 
property  to  the  disposal  of  the  apostles. 
See  Acts  iv.  34,  35.  37.  The  heathen  had 
been  accustomed  to  devote  their  property 
to  the  support  of  religion.  Of  this  pro- 
pensity, if  the  object  of  Paul  had  been  to 
make  money,  he  might  have  availed  him- 
self, and  have  become  enriched.  De- 
ceivers often  thus  impose  on  people  for 
the  purpose  of  amassing  wealth ;  and  one 
of  the  incidental  but  striking  proofs  of  the 
Christian  religion,  is  here  furnished  in  the 
appeal  which  the  apostle  Paul  made  to 
his  hearei-s,  that  this  had  not  been  his  mo- 
tive for  action.  If  it  had  been,  how  easy 
would  it  have  been  for  them  to  have  con- 
tradicted him !  and  who,  in  such  circum- 
stances, would  have  dared  to  make  such 
an  appeal  ?  The  circumstances  of  the 
case,  therefore,  prove  that  the  object  of 
the  apostle  was  not  to  amass  wealth.  And 
this  fact  is  an  important  proof  of  the  truth 
of  the  religion  which  he  defended. 
What  should  have  induced  him  to  labour 
and  toil  in  this  manner,  but  a  conviction 
of  the  truth  of  Christianity  ?  And  if  he 
really  believed  it  was  true,  it  is,  in  his 
circumstances,  a  strong  proof  that  this  re- 
ligion is  from  heaven.  See  this  proof 
stated  in  Faber's  "  Difficulties  of  Infidel- 
ity," and  in  Lord  Lyttleton's  "  Letter  on 
the  conversion  of  St.  Paul."  IT  Or  ap- 
parel. Raiment.  Changes  of  raiment 
among  the  ancients,  as  at  present  among 
the  orientals,  constituted  an  important 
part  of  their  property.  See  Note,  on 
Matt.  vi.  19. 

34.  Yea,  ye  yourselves  know.  By  your 
own  acquaintance  with  my  manner  of 
life.   In  Corinth  he  had  lived  and  labour- 


284 


THE  ACTS. 


[A.  D.  60. 


unto  my  necessities,  and  to  them 
that  were  with  me. 
35  I  have  showed  you  all  things, 


ed  with  Apollos  (Note,  ch.  xviii.  3) ;  and 
he  refers  elsewhere  to  the  fact,  that  he 
had  supported  himself,  in  part  at  least,  by 
his  own  labour.  1  Cor.  iv.  12.  1  Thess. 
ii.  9.  2  Thess.  iii.  8.  We  may  hence 
learn  that  it  is  no  discredit  to  a  minister 
to  labour.  Whatever  it  may  be  to  a  peo- 
ple who  put  him  under  a  necessity  to  toil 
for  his  support,  yet  the  example  of  Paul 
shows  that  a  man  should  rejoice  in  the 
privilege  of  preaching  the  gospel,  even 
if  it  is  done  while  he  is  obliged  to  resort 
to  labour  for  his  daily  bread.  It  is  well 
when  a  minister  of  the  gospel  can  make 
an  appeal  to  his  people  like  this  of  Paul, 
and  say,  "  I  have  coveted  no  man's  gold, 
or  silver,  or  apparel."  Every  minister 
should  so  live  that  he  can  make  this  ap- 
peal to  their  own  consciences  of  the  sin- 
cerity and  disinterestedness  of  his  labours 
from  the  pulpit;  or  when  called" to  sepa- 
rate from  them  as  Paul  did ;  or  when  on 
a  dying  bed.  Every  minister  of  the 
gospel,  when  he  comes  to  lie  down 
to  die,  will  desire  to  be  able  to  make 
this  appeal,  and  to  leave  a  solemn  tes- 
timony there,  that  it  was  not  for  gold,  or 
ease,  or  fame,  that  he  toiled  in  the  min- 
isterial office.  How  much  more  influence 
can  such  a  man  have,  than  he  who  has 
been  worldly-minded ;  who  has  sought 
to  become  rich  ;  and  the  only  memorials 
of  whose  life  is,  that  he  has  sought  "  the 
fleece,  not  the  flock,"  and  that  he  has 
gained  the  property,  not  the  souls  of  men. 
And  every  Christian,  when  he  dies, 
should  and  will  desire  to  leave  a  testi- 
mony as  pure,  that  he  has  been  disinter- 
ested, self  denying,  and  laborious  in  the 
cause  of  the  Lord  Jesus. 

35.  /  have  showed  you.  I  have  taught 
you  by  instruction  and  example.  I  have 
not  merely  discoursed  about  it,  but  have 
showed  you  how  to  do  it.  IF  All  things. 
Or,  in  respect  to  all  things.  In  every 
thing  that  respects  preaching  and  the 
proper  mode  of  life,  I  have  for  three 
years  set  you  an  example,  illustrating  the 
design,  nature,  and  duties  of  the  office  by 
my  own  self  denials  and  toil.  H  How  that. 
Or  that.  "Ori.  I  have  showed  you  that 
ye  should  by  so  labouring  support  the 
weak.  ^  So  labouring.  Labouring  as  I 
have  done.  Setting  this  example,  and 
ministering  in  this  way  to  the  wants  of 
others.  IT  To  support  the  weak.  To  pro- 
vide for  the  wants  of  the  sick  and  feeble 


how  that  so  labouring  ye  ought  to 
"■  support  the  weak ;  and  to  re- 
member the    words   of   the  Lord 

a  Kom.5.11.  Eph.4.28.  lThes5.5.14. 


members  of  the  flock,  who  are  unable  to 
labour  for  themselves.  The  weak  here 
denote  the  poor,  the  needy,  the  infirm. 
IT  And  to  remember.  To  call  to  mind  for 
encouragement,  and  with  the  force  of  a 
command.  IT  The  words  of  the  Lord 
Jesus.  These  words  are  nowhere  re- 
corded by  the  evangelists.  But  they  did 
not  pretend  to  record  all  his  sayings  and 
instructions.  Comp.  John  xxi.  25.  There 
is  the  highest  reason  to  suppose,  that 
many  of  his  sayings  which  are  not  re- 
corded would  be  treasured  up  by  those 
who  heard  them ;  would  be  transmitted 
to  others ;  and  would  be  regarded  as  a 
precious  part  of  his  instructions.  Paul 
evidently  addresses  them  as  if  they  had 
heard  this  before,  and  were  acquainted 
with  it.  Perhaps  he  had  himself  remind- 
ed them  of  it.  This  is  one  of  the  Re- 
deemer's most  precious  sayings;  and  it 
seems  even  to  have  a  peculiar  value, 
from  the  fact  that  it  is  not  recorded  in  the 
regular  and  professed  histories  of  his  life. 
It  comes  to  us  recovered,  as  it  were,  from 
the  great  mass  of  his  unrecorded  sayings; 
rescued  from  that  oblivion  to  which  it 
was  hastening  if  left  to  mere  tradition, 
and  placed  in  permanent  form  in  the  sa- 
cred writings  by  the  act  of  an  apostle, 
v\'ho  had  never  seen  the  Saviour  before 
his  crucifixion.  It  is  a  precious  relic — a 
memento  of  the  Saviour — and  the  eflfect 
of  it  is,  to  make  us  regret  that  more 
of  his  words  were  not  recovered  from  an 
uncertain  tradition,  and  placed  in  a 
permanent  form  by  an  inspired  pen- 
man. God,  however,  who  knows  what 
is  requisite  to  guide  us,  has  directed 
the  words  which  are  needful  for  the  wel- 
fare of  the  church,  and  has  preserved  by 
inspiration  the  doctrines  which  are  adapt- 
ed to  convert  and  bless  man.  IF  It  is  more, 
blessed  to  give.  It  is  a  higher  privilege  ; 
it  tends  more  to  the  happiness  of  the  indi- 
vidual, and  of  the  world.  The  giver  is 
more  blessed  or  happy  than  the  receiver. 
This  appears,  (1.)  Because  it  is  a  privilege 
to  give  to  the  wants  of  others  ;  it  is  a  con- 
dition for  which  we  should  be  thankful 
when  we  are  in  a  situation  to  promote 
their  felicity.  (2.)  Because  it  tends  to 
promote  the  happiness  of  the  benefactor 
himself  There  is  pleasure  in  the  act  of 
giving  when  it  is  done  with  pure  motives. 
It  promotes  our  own  peace  ;  is  followed 
by  happiness  in  the  recollection  of  it ; 


A.  D.  60.] 


CHAPTER  XXI. 


286 


Jesus,  how  he  said,  It  <^  is  more 
blessed  to  give  than  to  receive. 

36  And  when  he  had  thus  spo- 
ken, he  kneeled  ^  down,  and  prayed 
with  them  all. 

37  And  they  all  wept  sore,  and 

a  Luke  14.12-14.  b  c.21.5. 


and  will  be  followed  by  happiness  for 
ever.  That  is  the  most  truly  happy  man, 
who  is  most  benevolent.  He  is  the  most 
miserable,  who  has  never  known  the  lux- 
ury of  doing  good,  but  who  lives  to  gain 
all  he  can,  and  to  hoard  all  he  gains. 
(3.)  It  is  blessed  in  the  reward  that  shall 
result  from  it.  Those  who  give  from  a 
pure  motive,  God  will  bless.  They  shall 
be  rewarded,  not  only  in  the  peace  which 
they  shall  experience  in  this  life,  but  in 
the  higher  bliss  of  heaven.  Matt.  xxv. 
34 — 36.  We  may  also  remark,  that  this  is 
a  sentiment  truly  great  and  noble.  It  is 
worthy  of  the  Son  of  God.  It  is  that  on 
which  he  himself  acted,  when  he  came 
to  give  pardon  to  the  guilty ;  comfort  to 
the  disconsolate  and  the  mourner  ;  peace 
to  the  anxious  sinner ;  sight  to  the  blind  ; 
hearing  to  the  deaf;  life  to  the  dead  ;  and 
heaven  to  the  guilty  and  the  lost.  Acting 
on  this,  he  gave  his  own  tears  to  weep 
over  human  sorrows  and  human  guilt ; 
he  gave  his  own  labours  and  toils  to  in- 
struct and  save  man;  he  gave  his  own 
life  a  sacrifice  for  sin  on  the  cross  ;  and 
he  gave  his  Spirit  to  awaken  and  save 
those  for  whom  he  died.  Loving  to  give, 
he  has  freely  given  us  all  things.  Loving 
to  give,  he  delights  in  the  same  character 
in  his  followers,  and  seeks  that  they  who 
have  wealth,  and  strength,  and  influence, 
should  be  willing  to  give  all  to  save  the 
world.  Imitating  his  great  example,  and 
complying  with  his  command,  the  church 
shall  yet  learn  more  and  more  to  give  its 
wealth  to  bless  the  poor  and  needy ;  its 
sons  and  its  daughters  to  bear  the  gospel 
to  the  benighted  heathen  ;  and  its  undi- 
vided and  constant  efforts  to  save  a  lost 
world. — Here  closes  this  speech  of  Paul ; 
an  address  of  inimitable  tenderness  and 
beauty.  Happy  would  it  be  if  every 
minister  could  bid  such  an  adieu  to  his 
people,  when  called  to  part  from  them ; 
and  happy  if,  at  the  close  of  life,  every 
Christian  could  leave  the  world  with  a 
like  consciousness  that  he  had  been  faith- 
ful in  the  discharge  of  his  duty.  Thus 
dying,  it  will  be  blessed  to  leave  the 
world  ;  and  thus  would  the  example  of 
the  saints  live  in  the  memory  of  survi- 


"  fell  on  Paul's  neck,  and  kissed 
him; 

38  Sorrowing  most  of  all  for  the 
^  words  which  he  spake,  that  they 
should  see  his  face  no  more.  And 
ihey  accompanied  him  unto  the  ship. 


e  Gen.46.29. 


d  ver.25. 


vors  long  after  they  themselves  have  as- 
cended to  their  rest. 

36.  He  kneeled  dovm.  The  usual  atti- 
tude of  prayer.  It  is  the  proper  posture 
of  a  suppliant.  It  indicates  reverence 
and  humility ;  and  is  represented  in  the 
Scriptures  as  the  common  attitude  of  de- 
votion. 2  Chron.  vi.  13.  Dan.  vi.  10. 
Lukexxii.  41.  Actsvii.  60;  ix.  40;  xxi. 
5.  Rom.  iv.  11.  Phil.  ii.  10.  Eph.  iii.  14. 
Mark  i.  40. 

37.  Wept  sore.  Wept  much.  Greek, 
"There  was  a  great  weeping  of  all." 
H  And  fell  on  Paul's  neck.  Embraced 
him,  as  a  token  of  tender  affection.  The 
same  thing  Joseph  did  when  he  met  his 
aged  father  Jacob.  Gen.  xlvi.  29.  If  And 
kissed  him.  This  was  the  common  token 
of  affection.  Note,  Matt.  xxvi.  48.  Luke 
XV.  20.    Rom.  xvi.  16.   1  Cor.  xvi.  20. 

38.  Sorrowing  most  of  all,  &c.  This 
was  a  most  tender  and  affectionate  part- 
ing-scene. It  can  be  more  easily  imagin- 
ed than  described.  We  may  learn  from 
it,  (1.)  That  the  parting  of  ministers  and 
people  is  a  most  solemn  event,  and  should 
be  one  of  much  tenderness  and  affection. 
(2.)  The  effect  of  true  religion  is  to  make 
the  heart  more  tender;  to  make  friend- 
ship more  affectionate  and  sacred  ;  and 
to  unite  more  closely  the  bonds  of  love. 
(3.)  Ministers  of  the  gospel  should  be 
prepared  to  leave  their  people  with  the 
same  consciousness  of  fidelity,  and  the 
same  kindness  and  love,  which  Paul 
evinced.  They  should  live  such  lives  as 
to  be  able  to  look  back  upon  their  whole 
ministry  as  pure  and  disinterested ;  and 
as  having  been  employed  in  guarding  the 
flock,  and  in  making  known  to  them  the 
whole  counsel  of  God.  So  parting,  they 
may  part  in  peace.  And  so  living,  and 
acting,  they  will  be  prepared  to  give  up 
their  account  with  joy,  and  not  with  grief. 
May  God  grant  to  every  minister  the 
spirit  which  Paul  evinced  at  Ephesus, 
and  enable  each  one, when  called  to  leave 
his  people  by  death  or  otherwise,  to  do  it 
with  the  same  consciousness  of  fidelity 
which  Paul  evinced,  when  he  left  his 
people  to  see  their  face  no  more ! 


286 


THE  ACTS. 


[A.  D.  60. 


CHAPTER  XXI. 

AND  it  came  to  pass,  that  after 
we  were  gotten  from  them,  and 
had  launched,  we  came  with  a 
straight  course  unto  Coos,  and  the 
day  following  unto  Rhodes,  and 
from  thence  unto  Patara : 

2  And  finding  a  ship  sailing  over 

CHAPTER  XXL 

1.  After  we  were  gotten  from  them. 
After  we  had  left  the  elders  at  Miletus, 
ch.  XX.  38.  They  were  on  their  way  to 
Jerusalem.  IT  Unto  Coos.  This  was  a 
small  island  in  the  Grecian  Archipelago, 
a  short  distance  from  the  south-western 
point  of  Asia  Minor.  It  is  now  called 
Stan-co.  It  was  celebrated  for  its  fertility, 
and  for  the  wine  and  silk-worms  which 
it  produced.  IT  Unto  Rhodes.  This  was 
an  island  in  the  Levant.  On  the  island 
was  a  city  of  the  same  name,  which  was 
principally  distinguished  for  its  brazen 
Colossus,  which  was  built  by  Chares  of 
Lyndus.  It  stood  across  the  mouth  of  the 
harbour.and  was  so  high  that  vessels  could 
pass  between  its  legs.  It  stood  fifty-six 
years,  and  was  then  thrown  down  by  an 
earthquake.  It  was  reckoned  as  one  of 
the  seven  wonders  of  the  world.  When 
the  Saracens  took  possession  of  this  island, 
they  sold  this  prostrate  image  to  a  Jevi', 
who  loaded  900  camels  with  the  brass  of 
it.  This  was  A.  D.  600,  about  900  years 
after  it  had  been  throwm  down.  The  an- 
cient name  of  the  island  was  Asteria.  Its 
name  Rhodes  was  given  from  the  great 
quantity  of  roses  which  it  produced. 
IT  Unto  Patara.  This  was  a  maritime 
city  of  Lycia,  in  Asia  Minor,  over-against 
Rhodes. 

2.  Into  Phenicia.  See  Note,  ch.  xi.  19. 
Phenicia  was  on  their  way  to  Jerusalem. 
IT  Set  forth.    Sailed. 

3.  Had  discovered  Cyprus.  Note,  ch. 
iv.  3(5.  IT  Into  Syria.  Note,  Matt.  iv. 
24.  T  And  landed  at  Tyre.  Note,  Matt. 
xi.  21.  IT  To  unlade  her  burden.  Her 
cargo.  Tyre  was  formerly  one  of  the 
most  commercial  cities  of  the  world  ;  and 
it  is  probable,  that  in  the  time  of  Paul  its 
commercial  importance  had  not  entirely 
ceased. 

4.  And  finding  disciples.  Christians. 
This  is  the  first  mention  of  there  being 
Christians  at  Tyre,  but  there  is  no  impro- 
bability in  supposing  that  the  gospel  had 
been  preached  there,  though  it  is  not  ex- 
pressly recorded  by  Luke.  IF  Who  said 
to  Paul.  Comp.  ver.  12.  Their  deep  in- 
terest in  his  welfare,  and  their  apprehen- 


unto  Phenicia,  we  went  aboard,  and 
set  forth. 

3  Now  when  we  had  discovered 
Cyprus,  we  left  it  on  the  left  hand, 
and  sailed  into  Syria,  and  landed 
at  Tyre  :  for  there  the  ship  was  to 
unlade  her  burden. 

4  And  finding  disciples,  we  tar- 

sion  of  his  danger,  was  the  reason 
why  they  admonished  him  not  to  go. 
IT  Thrmigh  the  spirit.  There  is  some  dif- 
ficulty in  understanding  this.  In  solving 
this  difficulty,  we  may  remark,  (1.)  That 
it  is  evident  that  the  Holy  Spirit  is  meant, 
and  that  Luke  means  to  say  that  this  was 
spoken  by  his  inspiration.  The  Holy 
Spirit  was  bestowed  on  Christians  at  that 
time  in  large  measures,  and  many  appear 
to  have  been  under  his  inspiring  guid- 
ance. (2.)  It  was  not  understood  by  Paul 
as  a  positive  command  that  he  should  not 
go  up  to  Jerusalem — for  had  it  been,  it 
would  not  have  been  disobeyed.  Paul 
evidently  understood  it  as  expressive  of 
their  earnest  wish  that  he  should  not  go, 
as  apprizing  him  of  danger,  and  as  a  kind 
expression  in  regard  to  his  own  welfare 
and  safety.  Comp.  ver.  13.  Paul  was  in 
better  circumstances  to  understand  this 
than  we  are,  and  his  interpretation  was 
doubtless  correct.  (3.)  It  is  to  be  under- 
stood, therefore,  simply  as  an  inspired 
prophetic  warning,  that  if  he  went,  he 
went  at  the  risk  of  his  life ;  a  prophetic 
warning  joined  with  their  individual  per- 
sonal wishes,  that  he  would  not  expose 
himself  to  this  danger.  The  meaning 
evidently  is,  that  they  said  by  inspiration 
of  the  Spirit,  that  he  should  not  go  unless 
he  was  willing  to  encounter  danger,  and 
the  hazard  of  life  as  a  consequence,  for 
they  foresaw  that  the  journey  would  be 
attended  with  this  hazard.  Grotius  ren- 
ders it,  "  that  he  should  not  go,  unless  he 
was  willing  to  be  bound."  Michaelis  and 
Stolzius,  "They  gave  him  prophetic 
warning,  that  he  should  not  go  to  Jerusa- 
lem." Doddridge,  "  If  he  tendered  his  own 
liberty  and  safety,  not  to  go  up  to  Jerusa- 
lem, since  it  would  certainly  expose  him 
to  very  great  hazard."  The  inspiration 
in  the  case  was  thfit  of  admonition  and 
warning,  not  of  positive  command.  Paul 
was  simply  apprized  of  the  danger;  and 
then  left  to  the  free  determination  of  his 
own  will.  He  chose  to  encounter  the 
danger  of  which  he  was  thus  apprized. 
He  did  not  despise  the  intimations  of  the 
Spirit;  but  he  judged  that  his  duty  to 
God  called  him  thus  to  encounter  the 


A.  D.  60.] 


CHAPTER  XXI. 


287 


ried  there  seven  days:  who  said 
*•  to  Paul  through  the  Spirit,  that 
he  should  not  go  up  to  Jerusalem. 

5  And  when  we  had  accomplish- 
ed those  days,  we  departed  and 
went  our  way :  and  they  all  brought 
us  on  our  way  with  wives  and  chil- 
dren, till  we  were  out  of  the  city : 
and  we  kneeled  *  down  on  the  shore, 
and  prayed. 

a  ver.l2.       b  C.20.3G. 

hazards  of  the  journey.  We  may  be  ap- 
prized ofdanger  in  a  certain  course,  either 
by  our  friends  or  by  the  word  of  God, 
and  still  it  may  be  our  duty  to  meet  it. 
Our  duty  is  not  to  be  measured  by  the 
fact  that  we  shall  experience  dangers, 
in  whatever  way  that  may  be  made 
known  to  us.  It  is  in  following  the  will 
of  God,-  and  encountering  whatever  trials 
may  be  in  our  way. 

5.  Had  accomplished  those  days.  When 
those  days  were  passed..  IF  They  all 
brought  vs  on  our  ivay.  They  attended 
us.  Note,  eh.  xv.  3.  Rom.  xv.  21.  1  Cor. 
xvi.  6.  11.  3  John  6.  This  was  an  ex- 
pression of  tender  attachment,  and  of  a 
deep  interest  in  the  welfare  of  Paul  and 
his  fellow-travellers.  "iT  We  kneeled  down. 
JVote,  ch.  XX.  36.  IT  Gn  the  shore-  Any 
place  may  be  proper  for  prayer.  Note, 
John  iv.  21 — 21.  God  is  every  where, 
and  can  as  easily  hear  the  prayer  of  the 
humble  on  the  sea-shore  as  in  the  most 
magnificent  temple.  This  is  an  instance, 
as  well  as  that  in  ch.  xx.  35,  where  the 
apostle  evidently  prayed  with  the  church 
without  a  form  of  prayer.  No  man  can 
believe  that  he  thus  poured  forth  the  de- 
sires of  his  heart  at  parting,  and  com- 
mended them  to  God,  in  a  prescribed 
form  of  words.  Besides  that  there  js  not 
the  least  evidence  that  such  a  ibrm  was 
then  used  in  the  Christian  church,  scenes 
like  this  show  more  clearly  than  abstract 
arguments  could  do,  that  such  a  form 
was  not  needed,  and  would  not  be  used. 
Paul  and  his  fellow  Christians,  on  the 
sand  of  the  sea-shore,  would  pour  forth 
the  gushing  emotions  of  their  souls  in 
language  such  as  their  circumstances 
would  suggest,  and  such  as  such  a  scene 
would  demand.  And  it  is  presumed  to 
be  impo.^.sible  that  any  man  can  read  this 
narrative  in  a  dispassionate  manner  with- 
out believing  that  they  offered  an  extem- 
pore prayer. 

7.  We  came  to  Ptolemais.  This  was  a 
city  situated  on  the  coast  of  the  Mediter- 
ranean, on  the  north  angle  of  a  bay 


6  And  when  we  had  taken  our 
leave  one  of  another,  we  took  ship ; 
and  they  returned  home  again. 

7  And  when  we  had  finished  our 
course  from  Tyre,  we  came  to 
Ptolemais,  and  saluted  the  brethren, 
and  abode  with  them  one  day, 

8  And  the  next  dai/,  we  that  were 
of  Paul's  company  departed,  and 
came  unto  Cesarea  :  and  we  enter- 


which  extends,  in  a  semi-circle  of  three 
leagues,  as  far  as  the  point  of  Mount 
Carmel.  At  the  south  and  west  sides  the 
city  was  washed  by  the  sea ;  and  was 
surrounded  by  triple  walls.  It  was  in 
the  tribe  of  Asher  (Judg.  i.  31),  and  was 
originally  called  AccHO  ;  but  was  called 
Ptolemais  in  honour  of  one  of  the  Ptole- 
mies, who  beautified  and  adorned  it. 
The  Christian  crusaders  gave  it  the  name 
of  Acre,  or  St.  John  of  Acre,  from  a 
magnificent  church  which  was  built  in 
it,  and  which  was  dedicated  to  the  apos- 
tle John.  It  is  still  called  Akka  by  the 
Turks.  The  Syriac  and  Arabic  render  it 
Accho  in  this  place.  It  sustained  several 
sieges  during  the  crusades,  and  was  the 
last  fortified  place  wrested  from  the 
Christians  by  the  Turks.  It  sustained  a 
memorable  siege  under  Bonaparte,  and 
since  then  it  has  been  much  increased 
and  strengthened.  Its  present  popula- 
tion is  estimated  at  from  18,000  to  20,000. 
^  And  saluted  the  brethren.  Embraced 
them ,-  gave  them  expressions  of  affection 
and  regard. 

8.  We  that  were  of  PauVs  company. 
From  this  it  would  appear  that  they  had 
been  attended  thus  far  by  some  persons 
who  were  going  only  to  Ptolemais.  This 
clause,  however,  is  wanting  in  many 
MSS.,  and  has  been  omitted  by  Bengel, 
Griesbach,  Knapp,  and  others,  as  spurious. 
It  is  also  wanting  in  the  Syriac  and  the 
Vulgate.  IT  Unto  Cesarea.  See  Note, 
ch.  viii.  40.  IT  Into  the  house  of  Philip. 
One  of  the  seven  deacons,  cli.  vi.  5. 
After  his  conversation  with  the  eunuch 
of  Ethiopia,  he  went  to  Cesarea,  and  pro- 
bibly  there  abode.  IT  The  evangelist. 
This  word  properly  means  one  who  an- 
nounces good  news.  In  the  New  Testa- 
ment it  is  applied  to  a  preacher  of  the 
gospel,  or  one  who  declares  the  glad 
tidings  of  salvation.  It  occurs  only  in 
two  other  places.  Eph.  iv.  11.  2  Tim.  iv. 
5.  What  was  the  precise  rank  of  those 
who  bore  this  title  in  the  early  Christian 
church,  cannot  perhaps  be  detennined 


288 


THE  ACTS. 


[A.  D.  60. 


ed  into  the  house  of  Philip  <*  the 
evangelist,  *  which  was  one  of  the 
seven  ;  '  and  abode  with  him. 

9  And  the  same  man  had  four 
daughters,  virgins,  which  ^  did 
prophesy. 

10  And  as  we  tarried  there  many 
days,  there  came  down  from  Judea 
a  certain  prophet,  named  Agabus.  * 

1 1  And  when  he  was  come  unto 
us,  he  took  Paul's  girdle,  and 
bound  his  own  hands  and  feet,  and 

oc.8.26,40.  i  Eph.4.11.  2Tim.4.6.  cc.6.5. 

d  Joel  2.28.  C.2. 17.        e  c.U.28. 


It  is  evident,  however,  that  it  is  used  to 
denote  the  office  of  preaching  the  gos- 
pel ;  and  as  this  title  is  applied  to  Philip, 
and  not  to  any  other  of  the  seven  dea- 
cons, it  would  seem  probable  that  he  had 
been  intrusted  with  a  special  commission 
to  preach,  and  that  preaching  did  not  per- 
tain to  him  as  a  deacon,  and  does  not  pro- 
perly belong  to  that  office.  The  business 
of  a  deacon  was,  to  take  care  of  the  poor 
members  of  the  church,  ch.  vi.  1 — 6. 
The  office  of  preaching  was  distinct  from 
this,  though,  as  in  this  case,  it  might  be 
conferred  on  the  same  individual. 

9.  Which  did  prophesy.  See  Note,  ch. 
ii.  17;  xi.  27.  That  females  sometimes 
partook  of  the  prophetic  influence,  and 
foretold  future  events  is  evident  from 
various  places  in  the  New  Testament. 
See  Note,  ch.  ii.  17. 

1 0.  There  came  down.  Note,  ch.  xv.  1 . 
IT  Named  Agabus.     See  Note,  ch.  xi.  28. 

11.  He  took  Paul's  girdle.  The  loose, 
flowing  robes,  or  outer  garm.ents,  which 
were  worn  in  eastern  countries,  were 
lx)und  by  a  girdle,  or  sash,  around  the 
body,  when  they  ran,  or  laboured,  or 
walked.  Such  a  girdle  was,  therefore, 
an  indispensable  part  of  dress.  IT  And 
bound  his  own  hands  and  feet.  As  em- 
blematic of  what  would  be  done  by  the 
Jews  to  Paul.  It  was  common  for  the 
prophets  to  perform  actions  which  were 
emblematic  of  the  events  which  they 
predicted.  The  design  was  to  make  the 
prediction  more  forcible  and  impressive, 
by  representing  it  to  the  eye.  Thus  Jere- 
miah was  directed  to  bury  his  girdle  by 
the  Euphrates,  to  denote  the  approaching 
captivity  of  the  Jews.  Jer.  xiii.  4.  Thus 
he  was  directed  to  make  bands  and  yokes, 
and  to  put  them  around  his  neck,  as  a 
sign  to  Edom  and  Moab,  &c.  Jer.  xxvii. 
2,  3.  Thus  the  act  of  the  potter  was  em- 
blematic of  the  destruction  that  was  com- 


said.  Thus  saith  the  Holy  Ghost, 
So  f  shall  the  Jews  at  Jerusalem 
bind  the  man  that  owneth  (his  gir- 
dle, and  shall  deliver  him  into  the 
hands  of  the  Gentile.s. 

12  And  when  we  heard  these 
things,  both  we,  and  they  of  that 
place,  ^  besought  him  not  to  go  up 
to  Jerusalem. 

13  Then  Paul  answered,  What 
mean  ye  to  weep  and  to  break  mine 
heart  1  for  I  am  ready  ''  not  to  be 

/rer.83.  c.20.23.       g- Matt.  16.22,23.        fc  2Tim.4.6. 


ing  upon  the  nation  of  the  Jews.  Jer. 
xviii.  4.  So  Isaiah  walked  naked  and 
barefoot  as  a  sign  of  the  captivity  of 
Egypt  and  Ethiopia.  Isa.  xx.  3,  4.  Comp. 
Ezek.  iv.,  xii.,  &c.  IT  So  shall  the  Jews, 
&c.  This  was  fulfilled.  See  ver.  33,  and 
ch.  xxiv.  IT  Into  the  hands  of  the  Gentiles. 
To  be  tried  ;  for  the  Romans  then  had 
jurisdiction  over  Judea. 

13.  What  mean  ye.  Gr.  What  do  ye. 
A  tender  and  affectionate,  but  firm  re- 
proach. IT  To  weep  and  to  break  my  heart  ? 
To  afflict  me,  and  distract  ray  mind  by 
alarms,  and  by  the  expressions  of  tender- 
ness. His  mind  was  fixed  on  going  to 
Jerusalem  ;  and  he  felt  that  he  was  pre- 
pared for  whatever  awaited  him.  Ex- 
pressions of  tenderness  among  friends 
are  proper.  Tears  may  be  inevitable  at 
parting  from  those  whom  we  love.  But 
such  expressions  of  tenderness  and  love 
ought  not  to  be  allowed  to  interfere  with 
the  convictions  of  duty  in  their  minds. 
If  they  have  made  up  their  minds  that  a 
certain  course  is  proper,  and  have  resolv- 
ed to  pursue  it,  we  ought  neither  to  at- 
tempt to  divert  them  from  it,  nor  to  dis- 
tract their  minds  by  our  remonstrances  or 
our  tears.  We  should  resign  them  to 
their  convictions  of  what  is  demanded  of 
them,  with  affection  and  prayer,  but  with 
cheerfulness.  We  should  lend  them  all 
the  aid  in  our  power,  and  then  commend 
them  to  the  blessing  and  protection  of 
God.  These  remarks  apply  especially  to 
those  who  are  engaged  in  the  missionary 
enterprise.  It  is  trying  to  part  with  a 
son,  a  daughter,  or  a  beloved  friend,  in 
order  that  they  may  go  to  proclaim  the 
gospel  to  the  benighted  and  dying  hea- 
then. The  act  of  parting— /or  life  ;  and 
the  apprehension  of  the  perils  which 
they  may  encounter  on  the  ocean,  and  in 
heathen  lands,  may  be  painful.  But  if 
they,  like  Paul,  have  looked  at  it  calmly, 


A.  D.  60.] 


CHAPTER  XXI. 


289 


bound  only,  but  also  to  die  at  Jeru- 
salem for  the  name  of  the  Lord 
Jesus. 

14  And  when  he  would  not  be 
persuaded,  we  ceased,  saying,  The 
will  "  of  the  Lord  be  done. 

15  And  after  those  days  we  took 
up  our  carriages,  and  went  up  to 
Jerusalem. 

a  Matt.6.10;  26.42. 

candidly,  and  with  much  prayer ;  if  they 
have  come  to  the  deliberate  conclusion 
that  it  is  the  will  of  God  that  they  should 
devote  their  lives  to  this  service,  we 
ought  not  to  weep,  and  to  break  their 
hearts.  We  should  cheerfully  and  confi- 
dently commit  them  to  the  protection  of 
the  God  whom  they  serve,  and  remem- 
ber that  they  are  seeking  his  glory,  and 
that  the  parting  of  Christians,  though  for 
life,  will  be  short.  Soon,  in  a  better 
world,  they  will  be  united  again,  to  part 
no  more;  and  the  blessedness  of  that 
future  meeting  will  be  greatly  heightened 
by  all  the  sorrows  and  self-denials  of 
separation  here,  and  by  all  the  benefits 
which  such  a  separation  may  be  the 
means  of  conveying  to  a  dying  world. 
That  mother  will  meet,  with  joy,  in 
heaven,  the  son  from  whom,  with  many 
tears,  she  was  sundered,  when  he  enterei 
on  a  missionary  life ;  and  surrounded 
with  many  ransomed  heathen,  heaven 
will  be  made  more  blessed,  and  all  eter- 
nity more  happy.  IT  But  also  to  die. 
This  was  the  true  spirit  of  a  martyr. 
This  spirit  reigned  in  the  hearts  of  all 
the  early  Christians.  IT  For  the  name  of 
the  Lord  Jesus.  For  his  sake  ;  in  making 
his  name  known. 

14.  Would  not  be  persuaded.  To  re- 
main. He  was  resolved  to  go.  IT  We 
ceased.  We  cea.sed  remonstrating  with 
him,  and  urging  him  to  remain.  IT  The 
will  of  the  Lord  be  done.  They  were  now 
assured  that  it  was  the  will  of  God  that 
he  should  go.  And  they  were  now  ready 
to  submit  to  that  will.  This  is  an  instance 
and  an  evidence  of  true  piety.  It  was 
the  expression  of  a  wish  that  whatever 
God  might  judge  to  be  necessary  for  the 
advancement  of  his  cause,  might  take 
place,  even  though  it  should  be  attended 
with  many  trials.  They  commended  their 
friend  to  the  protection  of  God,  confident 
that  whatever  should  occur  would  be 
light.    Comp.  Note,  Matt.  vi.  10 ;  xxvi.  42. 

15.  After  those  days.  After  what  had 
occurred,  as  related  in  the  previous  verses. 
V  We  took  up  our  carriages.    This  is  a 

2B 


16  There  went  with  ns  also  cer- 
tain of  the  disciples  of  Cesarea, 
and  brought  with  them  one  Mnason 
of  Cyprus,  an  old  disciple,  *  with 
whom  we  should  lodge. 

17  And  when  we  were  come  to 
Jerusalem,  the  brethren  received  '^ 
us  gladly. 

18  And  the  day  following  Paul 

i  Prov. 16.31.  cc.!3.4. 

most  unhappy  translation.  The  word  car- 
riage we  apply  now  exclusively  to  a 
vehicle  for  conveying  any  thing — as  u 
coach,  chariot,  gig,  cannon  carriage,  &c. 
The  original  word  means  simply,  that 
they  prepared  themselves;  made  them- 
selves ready ;  put  their  baggage  in  order, 
&c.  'A^T-otrzfuy.s-ci/.'.ivoj.  They  prepared  for 
the  journey.  The  English  word  carriage 
was  formerly  used  in  the  sense  of  that 
which  is  carried,  baggage,  burden,  ves- 
sels, furniture,  &c.  Thus  it  was  used 
in  the  time  that  our  translation  was  made  ; 
and  in  this  sense  it  is  to  be  understootl 
in  1  Sam.  xvii.  22,  "  And  David  left  his 
carriage  (baggage)  in  the  hand  of  the 
keeper  of  the  carriage,"  &:c.  See  ver. 
20,  margin.  Isa.  x.  23,  "  At  Michmash 
he  hath  laid  up  his  carriages,"  [his  bag- 
gage, &c.] 

16.  One  Mnason  of  Cyprus.  The  ori- 
ginal in  this  place  would  be  better  trans- 
lated, "  And  brought  us  to  Mnason  of 
Cyprus,  an  old  disciple,"  &c.  It  is  evi- 
dent that,  though  Mnason  was  originally 
of  Cyprus,  yet  he  was  now  an  inhabitant 
of  Jerusalem,  and  was  well  known  lo 
the  disciples  at  Cesarea.  It  is  possible 
that  he  might  have  been  at  Cesarea,  and 
accompanied  Paul  to  Jerusalem ;  but  the 
more  correct  interpretation  of  the  passage 
is,  that  Paul  and  his  fellovv-traveller8 
were  conducted  to  his  house  in  Jerusa- 
lem, and  that  he  was  not  with  them  in 
the  journey.  IT  Of  Cyprus.  Note,  ch.  iv. 
36.  IT  An  old  disciple.  An  early  convert 
to  Christianity — perhaps  one  who  was 
converted  before  the  crucifixion  of  the 
Saviour.  IF  With  whom  we  shoidd  lodge. 
In  whose  house  we  were  to  take  up  our 
abode.  The  rites  of  hospitality  were 
shown  in  a  distinguished  manner  by  the 
early  Christians. 

17.  The  brethren.  Christians.  IF  Re- 
ceived us  gladly.  They  had  been  long 
absent.  They  had  been  into  distant  re- 
gions, and  had  encountered  many  dan- 
gers. It  was  a  matter  of  joy  that  they  had 
now  returned  in  safety. 

18.  Unto  James.  James  the  Less.  Note, 


290 


THE  ACTS. 


[A.  D.  60. 


went  in  with  us  unto  James ;  "■  and 
all  the  elders  were  present. 

19  And  when  he  had  saluted 
them,  he  declared  particularly  what 
^  things  God  had  wrought  among 
the  Gentiles  hy  '^  his  ministry. 


oc.l5.13,&c.  Gal. 1.19. 
24.  2Cor.l2.12. 


i  Rom. 15.18,19.        c  c.20. 


ch.  XV.  13.  He  resided  at  Jerusalem. 
Comp.  Gal.  i.  19.  It  is  not  improbable 
that  he  was  the  only  one  of  the  apostles 
then  at  Jerusalem;  and  there  is  reason 
to  believe  that  the  church  at  Jerusalem 
was  left  under  his  particular  care.  It 
was  natural,  therefore,  that  Paul  and  his 
travelling  companions  should  take  an 
early  opportunity  to  see  him.  James  was 
the  cousin  of  our  Lord,  and  in  Gal.  i.  19, 
he  is  called  the  Lord's  brother.  On  all 
accounts,  therefore,  he  was  entitled  to, 
and  would  receive  particular  respect  from 
the  early  disciples. 

19.  Had  saluted  them.  With  the  usual 
tokens  of  respect  and  affection.  ^  He 
declared  particularly,  &c.  As  an  evidence 
that  God  had  been  with  him.  It  is  not 
improbable  that  there  might  have  been 
some  suspicion  in  regard  to  Paul  among 
the  disciples  at  Jerusalem,  and  he  might 
have  heard  that  they  were  prejudiced 
against  him.  This  prejudice  would  be 
removed  by  his  stating  what  had  actually 
occurred  under  his  ministry. 

20.  They  glorified  the  Lord.  They  gave 
praise  to  the  Lord  for  what  he  had  done. 
They  saw  new  proofs  of  his  goodness 
and  mercy,  and  they  rendered  him  thanks 
for  all  that  had  been  accomplished.  There 
was  no  jealousy  that  it  had  been  done  by 
the  instrumentality  of  Paul.  True  piety 
will  rejoice  in  the  spread  of  the  gospel, 
and  in  the  conversion  of  sinners,  by 
whatever  instrumentality  it  may  be  ef- 
fected. *ff  Thou  seest,  brother.  The  lan- 
guage of  tenderness  in  this  address,  re- 
cognising Paul  as  a  fellow-labourer  and 
fellow  Christian,  implies  a  wish  that  Paul 
would  do  all  that  could  be  done  to  avoid 
giving  offence,  and  to  conciliate  the  fa- 
vour of  his  countrj'men.  IT  How  many 
thousands.  The  number  of  converts  at 
this  time  must  have  been  very  great. 
Twenty-five  years  before  this,  three  thou- 
sand had  been  converted  at  one  time 
(ch.  ii.),  and  afterwards  the  number  had 
swelled  to  some  more  thousands,  ch.  iv, 
4.  The  assertion,  that  there  were,  then, 
"  many  thousands,"  implies  that  the  work 
so  signally  begun  on  the  day  of  Pentecost 
in  Jerusalem,  had  not  ceased,  and  that 
many  more  had  been  converted  to  the 


20  And  when  they  heard  it,  they 
glorified  the  Lord ;  and  said  unto 
him,  Thou  seest,  brother,  how  many 
thousands  of  Jews  there  are  which 
believe ;  and  they  are  all  zealous 
•^  of  the  law  : 

d  c.22.3.  Rom.10.2. 


Christian  faith.  V  Which  believe.  Who 
are  Christians.  They  are  spoken  of  as 
believers,  or  as  having  faith  in  Christ,  in 
contradistinction  from  those  who  rejected 
him,  and  w  hose  characteristic  trait  it  waa 
that  they  were  unbelievers.  IT  And  they 
are  all  zealous  of  the  laWj,  They  still 
observe  the  law  of  Moses.  The  refer- 
ence here  is,  to  the  law  respecting  cir- 
cumcision, sacrifices,  distinctions  of  meats 
and  days,  festivals,  &c.  It  may  seem  re- 
markable that  they  should  still  continue 
to  observe  those  rites,  since  it  was  the 
manifest  design  of  Christianity  to  abolish 
them.  But  we  are  to  remember,  (1.) 
That  those  rites  had  been  appointed  by 
God,  and  that  they  were  trained  to  their 
observance.  (2.)  That  the  apostles  con- 
formed to  them  while  they  remained  in 
Jerusalem,  and  did  not  deem  it  best  to 
set  themselves  violently  against  them, 
ch.  iii.  1.  Luke  xxiv.  53.  (3.)  That  the 
question  about  their  observance  had 
never  been  agitated  at  Jerusalem.  It 
was  only  among  the  Gentile  converts 
that  the  question  had  risen,  and  there  it 
must  arise,  for  if  they  were  to  be  observ- 
ed, they  must  have  been  imposed,  upon 
them  by  authority.  (4.)  The  decision  of 
the  council  (ch.  xv.)  related  only  to  the 
Gentile  converts.  It  did  not  touch  the 
question,  whether  those  rites  were  to  be 
observed  by  the  Jewish  converts.  (5.)  It 
was  to  be  presumed,  that  as  the  Christian 
religion  became  better  understood — that 
as  its  large,  free,  and  catholic  nature 
became  more  and  more  developed,  the 
peculiar  institutions  of  Moses  would  bo 
laid  aside  of  course,  without  agitation, 
and  without  tumult.  Had  the  question 
been  agitated  at  Jerusalem,  it  would 
have  excited  tenfold  opposition  to  Chris- 
tianity, and  would  have  rent  the  Chris- 
tian church  into  factions,  and  greatly  re- 
tarded the  advance  of  the  Christian  doc- 
trine. We  are  to  remember  also,  (6.) 
That,  in  the  arrangement  of  Divine  Pro- 
vidence, the  time  was  drawing  near 
which  was  to  destroy  the  templ-e,  the 
city,  and  the  nation;  which  was  to  put 
an  end  to  sacrifices,  and  effectually  to 
close  for  ever  the  observance  of  the 
Mosaic  rites.    As  this  destruction  was  so 


A.  D.  60.] 


CHAPTER  XXI. 


291 


21  And  they  are  informed  of 
thee,  that  thou  teachest  all  the  Jews 
which  are  among  the  Gentiles  to 
forsake  Moses,  saying  that  they 
ought  not  to  circumcise  "  their 
children,  neither  to  walk  after  their 
customs. 


near,  and  as  it  would  be  so  effectual  an 
argument  against  the  observance  of  the 
Mosaic  rites,  the  Great  Head  of  the  church 
did  not  suffer  the  question  of  their  obli- 
gation to  be  needlessly  agitated  among 
the  disciples  at  Jerusalem. 

21.  And  they  are  informed  of  thee.  Re- 
ports respecting  the  conduct  of  Paul 
would  be  likely  to  be  in  circulation 
among  all  at  Jerusalem.  His  remarka- 
ble conversion ;  his  distinguished  zeal ; 
his  success  among  the  Gentiles,  would 
make  his  conduct  a  subject  of  special 
interest.  Evil-minded  men  among  the 
Jews,  who  came  up  to  Jerusalem  from 
different  places  where  he  had  been, 
would  be  likely  to  represent  him  as  the 
decided  enemy  of  the  laws  of  Moses, 
and  these  reports  would  be  likely  to 
reach  the  ears  of  the  Jewish  converts. 
The  reports,  as  they  gained  ground,  would 
be  greatly  magnified,  until  suspicion 
might  be  excited  among  the  Christians 
at  Jerusalem,  that  he  was,  as  he  was 
reputed  to  be,  the  settled  foe  of  the 
Jewish  rites  and  customs.  1[  That  thou 
teachest  all  the  Jems,  &c.  From  all  the 
evidence  which  we  have  of  his  conduct, 
this  report  was  incorrect  and  slanderous. 
The  truth  appears  to  have  been,  that  he 
did  not  enjoin  the  observance  of  those 
laws  on  the  Gentile  converts;  that  the 
effect  of  his  ministry  on  them  was,  to  lead 
them  to  suppose  that  their  observance 
was  not  necessary — contrary  to  the  doc- 
trines of  the  Judaizing  teachers  (see  ch. 
XV.) :  and  that  he  argued  with  the  Jews 
themselves,  where  it  could  be  done,  against 
the  obligation  of  those  laws  and  customs, 
since  the  Messiah  had  come.  They  de- 
pended on  that  observance  for  justifica- 
tion and  salvarion.  This  Paul  strenu- 
ously opposed ;  and  this  he  defended  at 
length  in  the  epistles  which  he  wrote. 
See  the  epistles  to  the  Romans,  the  Gala- 
fians,  and  the  Hebrews.  Yet  these  facts 
might  be  easily  misunderstood  and  per- 
verted, so  as  to  give  rise  to  the  slanderous 
report,  that  he  was  every  where  the 
enemy  of  Moses  and  the  law.  IT  Which 
are  among  the  Gentiles.  Who  hve  in 
heathen  countries.    The  Jews  were  ex- 


22  What  is  it  therefore?  The 
multitude  must  needs  come  ^  to- 
gether :  for  they  will  hear  that  thou 
art  come. 

23  Do  therefore  this  that  we  say 
to  thee  ;  We  have  four  men  which 
have  a  vow  on  them  ; 


tensively  scattered,  and  settled  in  all  the 
large  towns  and  cities  of  the  Roman 
empire.  IT  Toforsahe  Moses.  The  law 
and  authority  of  Moses.  That  is,  to  re- 
gard his  laws  as  no  longer  binding.  ^  To 
walk  after  the  customs.  To  observe  the 
institutions  of  the  Mosaic  ritual.  Note, 
ch.  vi.  14.  The  word  cusioms  denotes 
the  rites  of  the  Mosaic  economy — the 
offering  of  sacrifices,  incense,  the  obla- 
tions, anointings,  festivals,  &c.  which  the 
law  of  Moses  prescribed. 

22.  What  is  it  therefore  ?  What  is  to 
be  done  ?  What  is  it  proper  to  do,  to 
avoid  the  effects  of  the  evil  report  which 
has  been  circulated  ?  What  they  deemed 
it  proper  to  do,  is  suggested  in  the  follow- 
ing verses.  IT  The  mullilude.  The  mul- 
titude of  Jews.  IT  Mast  needs  come  to- 
gether.  There  will  be  inevitably  a  tumult- 
uous assemblage.  It  will  be  impossible 
to  prevent  that.  The  reasons  were,  be- 
cause their  minds  were  exceedingly  agi- 
tated that  one  of  their  own  countrymen 
had,  as  they  understood,  been  advising 
apostasy  from  the  religion  of  their  fathers  ; 
because  it  had  been  extensively  done  in 
many  parts  of  the  world,  and  with  great 
success ;  and  because  Paul,  having,  as 
they  believed,  himself  apostatized  from 
the  national  religion,  had  become  very 
conspicuous,  and  his  very  presence  in 
Jerusalem,  as  in  other  places,  would  be 
likely  to  excite  a  tumult.  It  was,  there- 
fore, the  part  of  friendship  Jo  him,  and  to 
the  cause,  to  devise  some  proper  place  to 
prevent,  if  possible,  the  anticipated  ex- 
citement. 

23.  We  have  four  men.  There  are 
with  us  four  men.  It  is  evident  that 
James  and  the  elders  meant  to  say,  that 
these  men  were  connected  with  tiiem  in 
the  Christian  church  ;  and  the  fact  shows 
that  the  Christians  at  Jerusalem  did  not 
disregard  the  institutions  of  Moses,  and 
had  not  been  so  far  enlightened  in  the 
doctrines  of  Christianity  as  to  forsake 
yet  the  ceremonial  rites  of  the  Jews. 
^  Which  have  a  vow  on  them.  Which 
have  made  a  vow.  See  Notes,  ch.  xviii. 
18.  From  the  mention  of  shaving  the 
head  (in  ver.  24),  it  is  evident  that  the  vow 


292 


THE  ACTS. 


[A.  D.  60. 


2-4  Them  take,  and  purify  thy- 
self with  them,  and  be  at  charges 
with  them,  that  they  may  shave 
"  their  heads  :  and  all  may  know, 
that  those  things,  whereof  they 
were  informed  concerning  thee,  are 
notliing,  but  that  thou  thyself  also 
walkest  orderly , and  keepest  the  law. 

a  Num.6.2,13,18.  c.18.18. 

which  they  had  taken  was  that  of  the 
Nazaritc ;  and  that  as  the  time  of  their 
vow  was  about  expiring,  they  were  about 
to  be  shaven,  in  accordance  with  the  cus- 
tom usual  on  such  occasions.  •  See  Note, 
ch.  xviii.  18.  These  persons  Paul  could 
join,  and  thus  show  decisively  that  he 
did  not  intend  to  undervalue  or  dispa- 
rage the  laws  of  Moses,  when  those  laws 
were  understood  as  mere  ceremonial  ob- 
servances. 

24.  Them  take.  Take  with  you.  Join 
yourself  with  them.  II  And  purify  thy- 
self with  them.  Join  them  in-  observing 
the  forms  of  purification  prescribed  by 
the  law  of  Moses  in  the  observance  of 
the  vow  of  the  Nazarite.  The  purifying 
here  refers  to  the  vows  of  sanctity  which 
the  Nazarites  were  to  observe.  They 
were  to  abstain  from  wine  and  strong 
drink  ;  they  were  to  eat  no  grapes,  moist 
or  dried  ;  they  were  to  come  near  no 
dead  body,  nor  to  make  themselves  "  un- 
clean" from  their  father,  mother,  brother, 
or  sister,  when  they  died  (Num.  vi.  3 — 7)  ; 
and  they  were  to  present  an  offering 
vvhen  the  days  of  the  vow  were  complet- 
ed. Num.  vi.  8.  ^  And  be  at  charges 
with  them.  Share  with  them  the  expense 
of  the  sacrifices  and  offerings  required 
when  the  vow  is  completed.  Those  offer- 
ings were  a  ram  of  a  year  old  for  a  burnt- 
offering,  a  sheep  of  the  same  age  for  a 
sin-offering,  a  ram  for  a  thank-offering,  a 
basket  of  unleavened  cakes,  and  a  liba- 
tion of  wine.  See  Num.  vi.  13 — 20. 
IT  That  they  may  shave  their  heads.  The 
shaving  of  the  head,  or  the  cutting  off  the 
hair  which  had  been  suflfered  to  grow 
during  the  continuance  of  the  vow 
(Num.  vi.  5),  was  an  observance  indicat- 
ing that  the  vow  had  been  performed. 
Paul  was  requested  to  join  with  them  in 
the  expense  of  the  sacrifices  and  offer- 
ings, that  thus  the  whole  of  the  ceremo- 
nies having  been  observed,  their  heads 
might  be  shaved  as  an  indication  that 
every  part  of  the  vow  had  been  com- 
plied with.  IT  And  all  may  know.  By 
the  fact  of  your  observance  of  one  of  the 
rites  of  the  Mosaic  religion,  all  may  have 


25  As  touching  the  Gentiles 
which  believe,  we  *  have  written, 
and  concluded  that  they  observe  no 
such  thing,  save  only  that  they 
keep  themselves  from  things  offer- 
ed to  idols,  and  from  blood,  and 
from  strangled,  and  from  fornica- 
tion. 

b  c.15.20,29. 


evidence  that  it  is  not  your  purpose  or 
practice  to  speak  contemptuously  of  those 
rites,  or  to  undervalue  the  authority  of 
Moses.  IT  Are  nothing.  Are  untrue,  or 
without  any  foundation.  IT  Walkest  or- 
derly. That  you  live  in  accordance 
with  the  real  requirements  of  the  law  of 
Moses.  To  walk  in  the  Scriptures  often 
denotes  to  live,  to  act,  to  conduct,  in  a  cer- 
tain manner.  All,  probably,  that  they 
wished  Paul  to  show  by  this  was,  that  he 
was  not  an  enemy  of  Moses.  They  who 
gave  this  counsel  were  Christians,  and 
they  could  not  wish  him  to  do  any  thing 
which  would  imply  that  he  was  not  a 
Christian. 

25.  As  touching  the  Gentiles.  In  re- 
gard to  tlie  Gentile  converts.  It  might 
be  expedient  for  Paul  to  do  what  could 
not  be  enjoined  on  the  Gentiles.  They 
could  not  command  the  Gentile  converts 
to  observe  those  ceremonies,  while  yet  it 
might  be  proper,  for  the  sake  of  peace, 
that  the  converts  to  Christianity  from 
among  the  Jews  should  regard  them. 
The  conduct  of  the  Christians  at  Jerusa- 
lem in  giving  this  advice,  and  of  Paul  in 
following  it,  may  be  easily  vindicated. 
If  it  be  objected,  as  it  has  been  by  infi- 
dels, that  it  looks  like  double-dealing ; 
that  it  was  designed  to  deceive  the  Jews 
in  Jerusalem,  and  to  make  them  believe 
that  Paul  actually  conformed  to  the  cere- 
monial law,  when  his  conduct  among  the 
Gentiles  showed  that  he  did  not;  we 
may  reply,  (1.)  That  the  observance  of 
that  law  was  not  necessary  in  order  to 
justification ;  (2.).  That  it  would  have 
been  improper  to  have  enjoined  its  ob- 
servance on  the  Gentile  converts  as  ne- 
cessary, and  therefore  it  was  never  done; 
(3.)  That  when  the  Jews  urged  its  ob- 
servance as  necessary  to  justification  and 
salvation,  Paul  strenuously  opjjosed  this 
view  of  it  every  where ;  (4.)  Yet,  that 
as  a  matter  of  expediency,  he  did  not  op- 
pose its  being  observed  either  -  by  the 
Jews,  or  by  the  converts  made  among  the 
Jews.  In  fiict,  there  is  other  evidence 
besides  the  case  before  us,  that  Paul  him- 
self continued  to  observe  some  at  least 


A.  D.  60.] 


CHAPTER  XXI. 


291 


26  Then  Paul  took  "  the  men; 
and  the  next  day  purifying-  himself 
with  them,  entered  ^  into  the  tem- 
ple, to  signify  the  accomplish- 
ment "^  of  the  days  of  purification, 

a  lCor.9.20.        b  c.24.18.        c  Num.6.l3. 

of  the  Jewish  rites,  and  his  conduct  in 
public  at  Jerusalem,  was  in  strict  accord- 
ance with  his  conduct  in  other  places. 
See  ch.  xviii.  8.  The  sum  of  the  whole 
matter  is  this,  that  when  the  observance 
of  the  Jewish  ceremonial  law  was  urged 
«as  necessary  to  justification  and  accept- 
ance with  God,  Paul  resisted  it  ,•  when  it 
was  demanded  that  its  observance  should 
be  enjoined  on  the  Gentiles,  he  opposed 
it:  in  all  other  cases  he  made  no  opposi- 
tion to  it,  and  was  ready  himself  to  com- 
ply with  it,  and  willing  that  others  should 
also.  IT  We  have  written,  ch.  xv.  20.  29. 
26.  Then  Paul  took  the  men.  Took 
them  to  himself;  united  with  them  in  ob- 
serving the  ceremonies  connected  with 
their  vow.  To  transactions  like  this  he 
refers  in  1  Cor.  ix.  20,  "  And  unto  the 
Jews  1  became  as  a  Jew,  that  I  might 
gain  the  Jews;  to  them  that  are  under  the 
law,  as  under  the  law,  that  I  might  gain 
them  that  are  under  the  law."  Thus,  it 
has  always  been  found  necessary  in  pro- 
pagating the  gospel  among  the  heathen, 
not  to  offend  them  needlessly  ;  but  to  con- 
form to  their  innocent  customs  in  regard 
to  dress,  language,  modes  of  travelling, 
sitting,  eating,  &c.  Paul  did  nothing 
more  than  this.  He  violated  none  of  the 
dictates  of  honesty  and  truth.  IF  Purify- 
ing himself  with  them.  Observing  the 
ceremonies  connected  with  the  rite  of 
purification.  Note,  ver.  24.  This  means 
evidently  that  he  entered  on  the  ceremo- 
nies of  the  separation  according  to  the 
law  of  the  Nazarite.  IT  To  signify. 
Greek,  Signifying  or  making  known. 
That  is,  he  announced  to  the  priests  in 
the  temple  his  purpose  of  observing  this 
vow  with  the  four  men,  according  to  the 
law  respecting  the  Nazarite.  It  was 
proper  that  such  an  announcement  should 
1)6  made  beforehand,  in  order  that  the 
priests  might  know  that  all  the  ceremo- 
nies required  had  been  observed.  IF  The 
accompli.fhmenf,  &c.  The  fulfilling,  the 
completion.  That  is,  he  announced  to 
them  his  purpose  to  observe  all  the  days, 
and  all  the  rites  of  purification  required  in 
the  law,  in  order  that  an  offering  might 
be  properly  made.  It  does  not  mean 
that  the  days  had  been  accomplished,  but 
that  it  was  his  intention  to  observe  them, 
v-io  that  it  would  be  proper  to  offer  the 
■2  82 


until  that  an  offering  should  be  of- 
fered for  every  one  of  them. 

27  And  when  the  seven  days 
were  almost  ended,  the  Jews  '' 
which   were  of  Asia,   when   they 


d  cb.24.18. 


usual  sacrifice.  Paul  had  not,  indeed, 
engaged  with  them  in  the  beginning  of 
their  vow  of  separation ;  but  he  might 
come  in  with  hearty  intention  to  share 
with  them.  It  cannot  be  objected  that 
he  meant  to  impose  on  the  priests,  and  to 
make  them  believe  that  he  had  observed 
the  whole  vow  with  them  ;  for  it  appear:^ 
from  their  own  writings  (Bereshilh  Rabba 
90,  and  Koheleth  Rabba  7).  that  in  those 
instances  where  the  Nazariles  had  not 
sufficient  property  to  enable  them  to  meet 
the  whole  expense  of  the  offerings,  other 
persons,  who  possessed  more,  might  be- 
come sharers  of  it,  and  thus  be  made 
parties  to  the  vow.  See  Jahn's  Archa3- 
ology,  §  395.  This  circumstance  will  vin- 
dicate Paul  from  any  intention  to  take 
an  improper  advantage,  or  to  impose  ou 
the  priests  or  the  Jews.  All  that  he  an- 
nounced was,  his  intention  to  share  with 
the  four  men  in  the  offering  which  they 
were  required  to  make ;  to  divide  the 
expenses  with  them ;  and  thus  to  show 
his  approval  of  the  thing,  and  his  accord- 
ance with  the  law  which  made  such  a 
vow  proper,  as  he  had  before  done  in  a 
voluntary  manner,  when  it  could  not  be  pre- 
tended that  it  was  for  double-dealing,  or 
imposition,  ch.  xviii.  18.  IT  Until  that  an 
offering,  &c.  The  sacrifices  required  of 
all  those  who  had  observed  this  vow 
Note  ver.  24.  Num.  vi.  13.  It  is  a  complete 
vindication  of  Paul  in  this  case,  that  he 
did  no  more  here  than  he  had  done  in  a 
voluntary  manner  (ch.  xviii.  18.),  and  as 
appears  then  in  a  secret  manner,  showing 
that  he  was  still  in  the  practice  of  ol>- 
serving  this  rite  of  the  Mosaic  institution. 
Nor  can  it  be  proved  that  Paul  ever,  in 
any  way,  or  at  any  time,  spoke  against  the 
vow  of  the  Nazarite,  or  that  a  vow  of  a 
similar  kind  in  spirit  would  be  improper 
for  a  Christian  in  any  circumstances. 

27.  And  when  the  seven  days  were  almost 
ended.    Gr.  As  the  seven  days  were  about 

to    be     fulfilled.         'Ea.\;^:v     c-uvTS/.jrc-c^ai. 

The  seven  days  which  were  to  complete 
the  observance  of  the  vow.  ver.  26. 
Perhaps  the  whole  observance  in  this 
case  was  intended  to  be  but  seven  days, 
as  the  time  of  such  a  vow  was  voluntary. 
The  translation,  "  were  almost  ended," 
is  not  quite  correct.  The  Greek  implies 
no  more  than  that  the  period  of  the  seven 


294 


THE  ACTS. 


[A.  D.  60. 


saw  him  in  the  temple,  stirred  up 
all  the  people,  and  laid  "  hands  on 
him. 

28  Crying-  out,  Men  of  Israel, 
help  :  this  is  the  man  that  *  teach- 
eth  all  men  every  where  against  the 
people,  and  the  law,  and  this  place  ; 
and  further,  brought  Greeks  also 
into  the  temple,  and  hath  polluted 
this  holy  place. 

29  (For  they   had   seen  before 

ac.26.21.         i  c.6.13,14;  24.5,6. 


days  was  about  to  be  accomplished,  without 
implying  it  was  near  the  close  of  them 
when  he  was  seized.  By  comparing  the 
following  places,  ch.  xxi.  18.  26  ;  xxii.  30  ; 
xxiii.  12.32;  xxiv.  1.  11,  it  appears  that 
the  time  of  his  seizure  must  have  been 
near  the  beginning  of  those  days.  {Dod- 
dridge.) ^  The  Jews  which  were  of  Asia. 
Who  resided  in  Asia  Minor,  but  who  had 
come  up  to  Jerusalem  for  purposes  of 
worship.    Comp.  Notes  on  ch.  ii. 

28.  Men  of  Israel.  Jews.  All  who  are 
the  fi-iends  of  the  law  of  Moses.  IF  This 
is  the  man,  &c.  This  implies  that  they 
had  before  given  information  to  the  Jews 
at  Jerusalem  that  there  was  such  a  man  ; 
and  they  now  exulted  in  the  fact,  that 
they  had  found  him.  They,  therefore, 
called  on  all  these  to  aid  in  securing 
and  punishing  him.  ^  That  teacheth,  &c. 
See  Notes,  ch.  vi.  13,  14.  ^Against  the 
people.  The  people  of  the  Jews.  That 
is,  they  pretended  that  he  taught,  that 
the  customs  and  laws  of  the  Jewish  na- 
tion were  not  binding,  and  endeavoured 
to  prejudice  all  men  against  them.  ^^  And 
the  law.  The  law  of  Moses.  ^  And 
this  place.  The  temple.  Every  thing 
against  the  law  would  be  interpreted 
also  as  being  against  the  temple,  as  most 
of  the  commandments  of  the  law  were 
celebrated  there.  It  is  possible  also  that 
Paul  might  have  declared  that  the  tem- 
ple was  to  be  destroyed.  Comp.  ch.  vi. 
13, 14.  IT  And  further,  brought  Greeks,  &c. 
The  temple  was  surrounded  by  various 
areas  called  courts.  Notes,  Matt.  xxi.  12. 
The  outermost  of  these  courts  was  called 
the  court  of  the  Gentiles,  and  into  that 
it  was  lawful  for  the  Gentiles  to  enter. 
But  the  word  "temple"  here  refers,  doubt- 
less, to  the  parts  of  the  area  appropriated 
especially  to  the  Israelites,  and  which  it 
was  unlawful  for  a  Gentile  to  enter.  See 
the  area  marked  G.  G.  G.  G.  in  the  plan 
of  the  temple.  Matt.  xxi.  12.  II  And  hath 
polluted,  &c.    He  defiled  the  temple  by 


with  him,  in  the  city,  Trophimus 
'  an  Ephesian,  whom  they  sup- 
posed that  Paul  had  brought  into 
the  temple.) 

30  And  all  the  city  was  moved, 
and  the  people  ran  together;  and 
they  took  Paul,  and  drew  him  out  of 
the  temple  :  and  forthwith  the  doors 
were  shut. 

31  And  as  they  were  about  to  ** 
kill  him,  tidings    came   unto  the 

c  c.20.4.  d  lCor.U.23,&c. 

thus  introducing  a  Gentile.  No  greater 
defilement,  in  their  view,  could  scarcely 
be  conceived.  No  more  efllective  appeal 
could  be  made  to  the  passions  of  the  peo- 
ple than  this. 

29.  In  the  city.  In  Jerusalem.  As  he 
was  with  Paul,  it  was  inferred  that  he 
would  attend  him  every  where.  IT  Tro- 
phimus. He  had  accompanied  Paul  on 
his  way  from  Ephesus.  ch.  xx.  4.  IT  Whom 
they  supposed,  &c.  This  is  a  most  striking 
illustration  of  the  manner  in  which  accu- 
sations are  often  brought  against  others. 
They  had  seen  him  with  Paul  in  the  city; 
they  inferred,  therefore,  that  he  had  been 
with  him  in  the  temple.  They  did  not 
even  pretend  that  they  had  seen  him  in 
the  temple  ;  but  the  inference  was  enough 
to  inflame  the  angry  and  excitable  pas- 
sions of  the  multitude.  So  in  the  accu- 
sations which  men  now  often  make  of 
others.  They  see  one  thing,  they  infer 
another ;  they  could  testify  to  one  thing, 
but  they  conclude  that  another  thing  will 
also  be  true,  and  that  other  thing  they 
charge  on  them  as  the  truth.  If  men 
would  state  facts  as  they  are,  no  small 
part  of  the  slanderous  accusations  against 
others  would  cease.  An  end  would  be 
made  of  most  of  the  charges  of  falsehood, 
and  error,  and  heresy,  and  dishonesty, 
and  double-dealing,  and  immorality.  If 
a  statement  is  made,  it  should  be  of  the 
thing  as  it  was.  If  we  attempt  to  state 
what  a  man  has  done,  it  should  not  be 
what  we  suppose  he  had  done.  If  we  at- 
tempt to  state  what  he  believes,  it  should 
not  be  what  we  suppose  he  believes. 

30.  The  city  was  moved.  Was  agitated ; 
was  thrown  into  commotion.  IT  Drevj  kirn 
out  of  the  temple.  Under  the  pretence 
that  he  had  defiled  it.  The  evident  de- 
sign was  to  put  him  to  death,  .ver.  31. 
IF  The  doors  were  shut.  The  doors  lead- 
ing into  the  courts  of  the  temple. 

31.  And  as  they  were  about  to  kill  him. 
Gr.  They  seeking  to  kill  him.    This  was 


A.  D.  60.] 


CHAPTER  XXI. 


295 


chief  captain  of  the  band,  that  all 
Jerusalem  was  in  an  uproar  : 

32  Who  "^  immediately  took  sol- 
diers and  centurions,  and  ran  down 
unto  them :  and  when  they  saw 
the  chief  captain  and  the  soldiers, 
they  left  beating  of  Paul. 

33  Then  the  chief  captain  came 
near,  and  took  him,  and  command- 
ed him  to  be  bound  *  with  two 
chains  ;  and  demanded  who  he  was, 
and  what  he  had  done. 

34  And  some  cried  one  thing, 
some   another,    among  the    multi- 


o  c.23.27;24.7. 


b  ver.n.  c.20.23.  Eph.6.20. 


evidently  done  in  a  popular  tumult,  as 
had  been  done  in  the  case  of  Stephen, 
ch.  vii.  They  could  not  pretend  that  they 
had  a  right  to  do  it  by  law.  IT  Tidings 
came.  The  news,  or  rumour  came  ;  he 
was  told  of  it.  IT  The  chief  captain  of 
the  band.  This  band  or  body  of  Roman 
soldiers  was  stationed  in  the  tower  Anto- 
nia,  on  the  north  of  the  temple.  This 
lower  was  built  by  John  Hyrcanus,  high- 
priest  of  the  Jews,  and  was  by  him  called 
Baris.  It  was  beautified,  and  strength- 
ened by  Herod  the  Great,  and  was  called 
Antonia,  in  honour  of  his  friend,  Mark 
Antony.  Josephus  describes  this  castle 
as  consisting  of  four  towers,  one  of  which 
overlooked  the  temple,  and  which  he 
says  was  seventy  cubits  high.  Jewish 
Wars,  b.  v.  ch.  5,  §  8.  In  this  tower  a 
guard  of  Roman  soldiers  was  stationed,  to 
secure  the  temple,  and  to  maintain  the 
peace.  The  commander  of  this  cohort 
is  here  called  "  the  chief  captain."  Re- 
ference is  made  to  this  guard  several 
times  in  the  New  Testament.  Matt. 
xxvii.  65,  66.  John  xviii.  1 2.  Acts  v.  26. 
The  word  translated  "  chief  captain" 
(;t'^''^?xw),  denotes  properly  one  who 
commanded  a  thousand  men.  The  band 
{(TTrn^j.)  was  the  tenth  part  of  a  legion, 
and  consisted  sometimes  of  four  hundred 
and  twenty-five  soldiers,  at  others  of  five 
hundred,  and  at  others  of  six  hundred, 
according  to  the  size  of  the  legion.  The 
name  of  this  captain  was  Claudius  Ly- 
sias.  ch.  xxiii.  26.  IT  In  an  uproar.  That 
the  whole  city  was  in  commotion. 

32.  Centurions.  Captains  of  a  hundred 
men. 

33.  To  be  bound  with  two  chains.  To 
show  to  the  enraged  multitude  that  he 
did  not  intend  to  rescue  any  one  from 
justice,  but  to  keep  the  peace.    Paul's 


tude  ;  and  when  he  could  not  know 
the  certainty  for  the  tumult,  he 
commanded  him  to  be  carried  into 
the  castle.  '^ 

35  And  when  he  came  upon  the 
stairs,  so  it  was,  that  he  was  borne 
of  the  soldiers,  for  the  violence  ** 
of  the  people. 

36  For  the  multitude  of  the  peo- 
ple followed  after,  crying,  Av/ay 
*  with  him  ! 

37  And  as  Paul  was  to  be  led 
into  the  castle,  he  said  unto  the 
chief  captain,  May  I  speak  unto 

c  c.23.10,16  d  Ps.55.9.  Hab.1.3.  e  Luke  2Z. 

18.  Jno.19.15.  c.22.22.  lCor.4.13. 

being  thus  bound  would  convince  tiieni 
of  his  determination  that  justice  should 
be  done  in  the  case.  Probably  he  was 
bound  between  two  soldiers,  his  right 
arm  to  the  left  arm  of  the  one,  and  his 
left  arm  to  the  right  arm  of  the  other. 
See  Note,  ch.  xii.  6.  Or,  if  his  hands  and 
feet  were  bound,  it  is  evident  that  it  was 
so  done  that  he  was  able  still  to  walk, 
ver.  37,  38.  Thio  was  in  accordance  with 
the  prediction  of  Agabus,  ch.  xxi.  11. 

34.  Into  the  castle.  The  castle  or 
tower  of  Antonia,  where  the  guard  was 
kept.  Note  on  ver.  31.  Comp.  ch.  xxiii. 
10.  16. 

35.  Upon  the  Mairs.  The  stairs  which 
led  from  the  temple  to  the  tower  of  An- 
tonia. Josephus  says  (Jewish  Wars,  b.  v. 
ch.  5,  §  8),  that  the  tower  of  Antonia 
"  was  situate  d  at  the  corner  of  two  clois- 
ters of  the  court  of  the  temple,  of  that  on 
the  west,  and  of  that  on  the  north ;  it 
was  erected  on  a  rock  of  fifty  cubits 
[seventy-five  feet]  in  height,  and  was  on 
a  great  precipice.  On  the  corner  where 
it  joined  to  the  two  cloisters  of  the  tem- 
ple, it  had  passages  down  to  them  both, 
through  which  the  guards  went  several 
ways  among  the  cloisters  with  their  arms, 
on  the  Jewish  festivals,"  &c.  It  was  on 
these  stairs,  as  the  soldiers  were  return- 
ing, that  the  tumult  was  so  great,  or  the 
crowd  so  dense,  that  they  were  obliged 
to  bear  him  along  to  rescue  him  from 
their  violence.  IT  The  violence  of  the  peo- 
ple.   The  rush  of  the  multitude. 

36.  Away  with  him .'  That  is,  to  death. 
Comp.  Luke  xxiii.  18. 

37.  May  I  speak  unto  thee  ?  May  I  have 
the  privilege  of  making  my  defence  be- 

^fore  thee ;  or  of  stating  the  case  truly, 
the  cause  of  my  accusation,  of  this  tu- 
mult, &c.    IT  Canst  thou  speak  Greek  ? 


296 


THE  ACTS. 


[A.  D.  60. 


thee  1  Who  said,  Canst  thou  speak 
Greek  ? 


Implying  that  if  he  could,  he  might  be 
permitted  to  speak  to  him.  The  Greek 
language  was  that  which  was  then  al- 
most universally  spoken,  and  it  is  not  im- 
probable that  it  was  the  native  tongue 
of  the  chief  captain.  It  is  evident  that 
he  was  not  a  Roman  by  birth,  for  he  says 
(ch.  xxii.  28)  that  he  had  obtained  the 
privilege  of  citizenship  by  paying  a  great 
sum.  The  language  which  the  Jews 
spoke,  was  the  Syro-chaldaic  ;  and  as  he 
took  Paul  to  be  an  Egyptian  Jew  (ver.  38.), 
he  supposed  from  that  circumstance  also, 
that  he  was  not  able  to  speak  the  Greek 
language. 

38.  Art  not  thou  that  Egyptian.  That 
Egyptian  was  probably  a  Jew,  who  re- 
sided in  Egypt.  Josephus  has  given  an 
account  of  this  Egyptian,  which  striking- 
ly accords  with  the  statement  here  re- 
corded by  Luke.  See  Josephus'  Antiq. 
b.  XX.  ch.  viii.  $  6,  and  Jewish  War,  b.  ii. 
ch.  xiii.  §  5.  The  account  which  he 
gives  is,  that  this  Egyptian,  whose  name 
he  does  not  mention,  came  from  Egypt  to 
Jerusalem,  and  said  that  he  was  a  pro- 
phet, and  advised  the  ijiultitude  of  the 
common  people  to  go  with  him  to  the 
Mount  of  Olives.  He  said  further,  that 
he  would  show  them  from  thence  how 
the  walls  of  Jerusalem  would  fall  down  ; 
and  he  promised  them  that  he  would  pro- 
cure for  them  an  entrance  through  those 
walls  when  they  were  fallen  down. 
Josephus  adds  (Jewish  War),  that  he  got 
together  thirty  thousand  men  that  were 
deluded  by  him,  "  these  he  led  round 
about  from  the  wilderness  to  the  mount, 
which  was  called  the  Mount  of  Olives, 
and  was  ready  to  break  into  Jerusalem 
by  force  from  that  place."  But  Felix, 
who  was  apprized  of  his  movements, 
marched  against  him  with  the  Roman 
soldiers,  and  discomfited  him,  and  slew 
four  hundred  of  them,  and  took  two  hun- 
dred alive.  "  But  the  Egyptian  escaped 
himself  out  of  the  fight,  but  did  not  ap- 
pear any  more."  It  was  natural  that  the 
Roman  tribune  should  suppose  that  Paul 
was  this  Egyptian,  and  that  his  return 
had  produced  this  commotion  and  ex- 
citement among  the  people.  IT  Mildest 
an  uproar.  Producing  a  sedition,  or  a 
rising  among  the  people.  Greek,  "  That 
Egyptian,  who  before  these  days  having 
risen  up."  IT  Into  the  wilderness.  This 
corresponds  remarkably  with  the  account 
of  Josephus.    He  indeed  mentions  that 


38  Art  not  thou  that  '  Egyptian, 
which  before  these  days  madest  an 

»  This  Egyptian  rose  A.D.  55.  c.5.36. 


he  led  them  to  the  Mount  of  Olives,  but 
he  expressly  says  that "  he  led  them  round 
about  from  the  wilderness."  This  wil- 
derness was  the  wild  and  uncultivated 
mountainous  tract  of  country,  lying  to  the 
east  of  Jerusalem,  and  between  it  and 
the  river  Jordan.  See  Note,  Matt.  iii.  1. 
It  is  also  another  striking  coincidence 
showing  the  truth  of  the  narrative,  that 
neither  Josephus  nor  Luke  mention  the 
name  of  this  Egyptian,  though  he  was  so 
prominent  and  acted  so  distinguished  a 
part.  IF  Four  thousand  men.  There  is 
here  a  remarkable  discrepancy  between 
the  chief  captain  and  Josephus.  The 
latter  says  ihat  there  were  thirty  thousand 
men.  In  regard  to  this,  the  following  re- 
marks may  be  made.  (].)  This  cannot 
be  alleged  to  convict  Luke  of  a  false 
statement,  for  his  record  is,  that  the  chief 
captain  made  this  statement,  and  it  can- 
not he  proved  that  Luke  has  put  into  his 
mouth  words  which  he  did  not  utter.  All 
that  he  is  responsible  for  is,  a  correct 
report  of  what  the  Roman  tribune  said, 
not  for  the  truth  or  falsehood  of  his  state- 
ment. It  is  certainly  possible  that  that 
might  have  been  the  common  estimate  of 
the  number  then,  and  that  the  account 
given  by  Josephus  might  have  been 
made  from  more  correct  information.  Or 
it  is  possible,  certainly,  that  the  statement 
by  Josephus  is  incorrect.  (2.)  If  Luke 
were  to  be  held  responsible  for  the  state- 
ment of  the  number,  yet  it  remains  to  be 
shown  that  he  is  not  as  correct  a  histo- 
rian as  Josephus.  Why  should  Josephus 
be  esteemed  infallible,  and  Luke  false  ? 
Why  should  the  accuracy  of  Luke  be 
tested  by  Josephus,  rather  than  the  accu- 
racy of  Josephus  by  Luke  ?  Infidels 
usually  assume  that  Josephus  and  other 
profane  historians  are  infallible,  and  th€7i 
endeavour  to  convict  the  sacred  writers 
of  falsehood.  (3.)  The  narrative  of 
Luke  is  the  more  probable  of  the  two. 
It  is  more  probable  that  the  number  was 
only  four  thousand,  than  that  it  was  thirty 
thousand.  For  Josephus  says,  that  four 
hundred  were  killed,  and  two  hundred 
taken  prisoners;  and  lhat  thus  they  were 
dispersed.  Now,  it  is  scarcely  credible, 
that  an  army  of  thirty  thousand  despera- 
does and  cut-throats  would  be  dispersed 
by  so  small  a  slaughter  and  captivitj'. 
But  if  the  number  was  originally  but  four 
thousand,  it  is  entirely  credible  that  ihe 
loss  of  six  hundred  would  discourage  and 


A.  D.  60.] 


CHAPTER  XXII. 


297 


uproar,  and  leddest  out  into  the 
wilderness  four  thousand  men  that 
were  murderers  ? 

39  But  Paul  said,  "  I  am  a  man 
which  am  a  Jew  of  Tarsus,  a  city 
in  Cilicia,  a  *  citizen  of  no  mean 
cit)'^ :  and  I  beseech  thee,  suffer  me 
to  speak  unto  the  people. 

40  And  when  he  had  given  him 
license,  Paul  stood  on  the  stairs, 
and  beckoned  '^  with  the  hand  unto 

a  c.S.llj  22.3.         b  c.22.25.         c c.12.17. 

dissipate  the  remainder.  (4.)  It  is  possi- 
ble that  the  chief  captain  refers  only  to 
the  organized  Sicarii,  or  murderers  that 
the  Egyptian  led  with  him,  and  Josephus 
to  the  multitude  that  afterwards  joined 
them,  the  rabble  of  the  discontented  and 
disorderly  that  joined  them  on  their 
march.  Or,  (5.)  There  may  have  been 
an  error  in  transcribing  Josephus.  It  has 
been  supposed  that  he  originally  wrote 
four  thousand,  but  that  ancient  copyists, 
mistaking  the  A  delta, /our,  for  A  lambda, 
thirty,  wrote  thirty  thousand,  instead  of 
four  thousand.  Whichever  of  these  solu- 
tions be  adopted  is  not  material.  IT  Which 
were  murderers.  Soca^/tui/.  Sicarii.  This 
is  originally  a  Latin  word,  and  is  derived 
from  Sica,  a  short  sword,  or  sabre,  or 
crooked  knife,  which  could  be  easily  con- 
cealed under  the  garment.  Hence  it 
came  to  denote  assassins,  and  to  be  ap- 
plied to  banditti,  or  robbers.  It  does  not 
mean  that  they  had  actually  committed 
murder,  but  that  they  were  desperadoes 
and  banditti,  and  were  drawn  together 
for  purposes  of  plunder  and  of  blood. 
This  class  of  people  was  exceedingly 
numerous  in  Judea.  See  Notes,  Luke 
X.  30. 

39.  A  Jew  of  Tarsus.  A  Jew  by  birth. 
See  Note,  ch.  ix.  11.  IT  Of  no  mean  city. 
Not  obscure,  or  undistinguished.  He 
could  claim  an  honourable  birth,  so  far 
as  the  place  of  his  nativity  was  concern- 
ed. See  Note,  ch.  ix.  11.  Tarsus  was 
much  celebrated  for  its  learning,  and  was 
at  one  time  the  rival  of  Alexandria  and 
Athens.  Xenophon  calls  it  a  great  and 
flourishing  city.  Anabasis.  Josephus 
(Antiq.  b.  i.  ch.  vi.  $  6)  says,  that  it  was 
the  metropolis,  and  most  renowned  city 
among  them  [the  Cilicians]. 

40.  License.  Liberty ;  permission. 
IT  On  the  stairs.  Note,  ver.  35.  IT  Beck- 
oned with  the  hand.  Waving  the  hand 
as  a  sign  that  he  was  about  to  address 
them,  and  to  produce  silence,  and  atten- 


the  people :  and  when  there  was 
made  a  great  silence,  he  spake  unto 
the7n  in  the  Hebrew  tongue,  saying, 

CHAPTER  XXn. 
jV/TEN,  '^  brethren,   and  fathers, 
■^^■*-  hear  ye  my  defence,  '  which  1 
make  now  unto  you. 

2  (And  when  they  heard  that  he 
spake  in  the  Hebrew  tongue  to 
them,  they  kept  the  more  silence : 
and  he  saith,) 


i  c.7.2. 


e  lPet.3.15. 


tion.  See  ch.  xii.  17.  IT  In  the  Hebrew 
tongue.  The  language  which  was  spoken 
by  the  Jews,  which  was  then  a  mixture 
of  the  Chaldee  and  Syriac,  called  Syro- 
chaldaic.  This  language  he  doubtless 
used  on  this  occasion  in  preference  to  the 
Greek,  because  it  was  understood  belter 
by  the  multitude,  and  would  tend  to  con- 
ciliate them  if  they  heard  him  address 
them  in  their  own  language.  The  fol- 
lowing chapter  should  have  been  con- 
nected with  this.  The  division  here  is 
unnatural. 

CHAPTER  XXII. 

1.  Men,  brethren,  and  fathers.  This  de- 
fence was  addressed  to  the  Jews ;  and 
Paul  commenced  it  with  an  expression  of 
sincere  respect  for  them.  Stephen  began 
his  defence  with  the  same  form  of  ad- 
dress. Note,  ch.  vii.  2.  IT  My  defence. 
Against  the  charges  brought  against  me. 
Those  charges  were,  that  he  had  endea- 
voured to  prejudice  men  every  where 
against  the  Jews,  and  the  law,  and  the 
temple,  ch.  xxi.  28.  In  order  to  meet 
this  charge,  Paul  stated  (1.)  That  he  had 
been  born  a  Jevi',  and  had  enjoyed  all  the 
advantages  of  a  Jewish  education  (ver. 
3.) ;  (2.)  He  recounted  the  circumstances 
of  bis  conversion,  and  the  reason  why  he 
believed  that  he  was  called  to  preach  the 
gospel  (ver.  4 — 16) ;  (3.)  He  proceeded 
to  state  the  reasons  why  he  went  among 
the  Gentiles,  and  evidently  designed  to 
vindicate  his  conduct  there  (ver.  17—21) ; 
but  at  this  point,  at  the  name  Gentiles,  his 
defence  was  interrupted  by  the  enraged 
multitude,  and  he  was  not  permitted  to 
proceed.  What  would  have  been  his  de- 
fence, therefore,  had  he  been  suffered  to 
finish  it,  it  is  impossible  to  know  with 
certainty.  On  another  occasion,  how- 
ever, he  was  permitted  to  make  a  similar 
defence,  and  perhaps  to  complete  the 
train  of  thought  which  he  had  purposed 
to  pursue  here.     See  ch.  xxvii. 

2.  The  Hebrew  tongue.    Note,  ch.  xxi.  40. 


298 


THE  ACTS. 


[A.  D.  60. 


3  I  am  "  verily  a  man  which  am 
a  Jew,  born  in  Tarsus,  a  city  in 
Cilicia,  yet  brought  up  in  this  city, 
at  the  feet  of  *  Gamaliel,  and  taught 
according  "=  to  the  perfect  manner 
of  the  law  of  the  fathers,  and  was 
^  zealous  towards  God,  as  ye  *  all 
are  this  day. 

4  And  1  persecuted  f  this  way 
unto  the  death,  binding  and  deliver- 
ing into  prisons  both  men  and  wo- 
men. 

5  As  also  the  high-priest  doth 
bear  me  witness,  and  all  the  estate 
of  the  elders:  from  whom  also  I 
received  letters  nnto  the  brethren, 
and  went  to  Damascus,  ^  to  bring 
them  which  were  there,  bound,  unto 
Jerusalem,  for  to  be  punished. 

6  And  it  came  to  pass,  that  as  I 
made  my  journey,  and  was  come 

oc.2t.39, 2Cor.ll.22.  Phil.3.5.      hc.o.Si.      cc.26.5. 
d  Gal.I.14.        e  c.21.20.  Rom.10.2. 


3.  Born  in  Tarsus.  JNote,  ch.  xxi.  39. 
IT  Brought  up  in  this  city.  In  Jerusalem, 
sent  there  for  the  advantage  of  more  per- 
fect instruction  in  the  law.  IF  At  the  feet 
of  Gamaliel.  As  a  scholar,  or  disciple  of 
Gamaliel.  The  phrase  to  sit  at  the  feet  of 
one,  is  expressive  of  the  condition  of  a 
disciple  or  learner.  Comp.  Deut.  xxxiii.  3. 
Luke  x.  39.  It  is  probable  that  the  expres- 
sion arose  from  the  fact  that  the  learners 
occupied  a  lower  place  or  seat  than  the 
teacher.  The  phrase  is  expressive  of  hu- 
mility and  a  lower  condition.  On  the  cha- 
racter and  rank  of  Gamaliel,  see  Note  on 
ch.  V,  34.  Paul  mentions  his  having  been 
instructed  in  this  manner,  in  order  to  show 
that  he  was  entitled  to  the  full  privilege  of 
the  Jew,  and  that  he  had  had  every  oppor- 
tunity to  become  fully  acquainted  with  the 
nature  of  the  law.  ^  Accordi7ig  to  the  perfect 
manner.  Kxto,  ixgip=iav.  By  strict  dili- 
gence, or  exact  care ;  or  m  the  utmost 
rigour  and  severity  of  that  instruction. 
No  pains  were  spared  to  make  him  un- 
derstand and  practise  the  law  of  Moses. 
*i  The  law  of  the  fathers.  The  law  of  our 
fathers;  i.e.  the  law  which  they  received, 
and  handed  down  to  us.  Paul  was  a 
Pharisee  ;  and  the  law  in  which  he  had 
been  taught  was  not  only  the  written  law 
of  Moses,  but  the  traditional  law  which 
had  been  handed  down  from  former  times. 
Note,  Matt.  iii.  6.  IT  And  was  zealous  to- 
wards God.  Gal.  i.  14.  He  had  a  constant 
burning  zeal  for  God  and  his  law,  which 


nigh  unto  Damascus  about  noon, 
suddenly  there  shone  from  heaven 
a  great  light  round  about  me. 

7  And  1  fell  unto  the  ground, 
and  heard  a  voice  saying  unto  me, 
Saul,  Saul,  why  persecutest  thou 
me  1 

8  And  I  answered.  Who  art  thou, 
Lord  ]  And  he  said  unto  me,  I  am 
Jesus  of  Nazareth,  whom  thou  per- 
secutest. 

9  And  they  that  were  with  me 
saw  ''  indeed  the  light,  and  were 
afraid  ;  but  they  heard  not  the  voice 
of  him  that  spake  to  rae. 

10  And  I  said.  What  shall  I  do, 
Lord  ?  And  the  Lord  said  unto 
me,  Arise,  and  go  into  Damascus ; 
and  there  it  shall  be  told  thee  of  all 
things  which  are  appointed  for  thee 
to  do. 


/c.8.3;26.9-13.  Phil.3.6.  lTim.1.13, 
h  Dan. 10.7. 


■  c.9.2,&c. 


was  expressed  not  only  by  scrupulous  ad- 
herence to  its  forms,  but  by  persecuting 
all  who  opposed  it.   ver.  4,  5. 

4.  And  I  persecuted,  ch.  viii.  3.  ^  This 
way.  Those  who  were  of  this  mode  of 
worshipping  God ;  that  is.  Christians. 
Note,  Acts  ix.  2.  IT  Unto  the  death.  In- 
tending to  put  them  to  death.  He  did 
not  probably  put  any  to  death  himself; 
but  he  committed  them  to  prison,  he 
sought  their  lives,  he  was  the  agent  em- 
ployed in  arresting  them;  and  when  they 
were  put  to  death,  he  tells  us  that  he 
gave  his  voice  against  them  (Acts  xxvi. 
10) ;  that  is,  he  joined  in,  and  approved  ol 
their  condemnation.  IF  Delivering  into 
prisons,  &c.  ch.  viii.  3. 

5.  As  also  the  high-priest,  &c.  Note, 
ch.  ix.  2.  IF  All  the  estate  of  the  elders. 
Greek.  All  the  presbytery ;  that  is,  the 
whole  body  of  the  sanhedrim,  or  great 
council  of  the  nation.  ^  Unto  the  brethren. 
The  Jewish  brethren,  who  were  at  Da- 
mascus. Paul  here  speaks  as  a  Jew,  and 
regards  his  countrymen  as  his  brethren. 

6.  As  I  made  my  journey.  As  I  was  on 
my  journey.  IF  About  noon.  ch.  xxvi.  13. 
"  At  mid-day."  This  circumstance  is 
omitted  by  Luke  in  his  account  in  ch.  ix. 
Paul  mentions  it,  as  being  the  more  re- 
markable since  it  occurred  at  mid-day,  to 
show  that  he  was  not  deluded  by  any  me- 
teoric or  natural  appearances,  which  usu- 
ally occur  at  night. 

6 — 11.  See  Notes,  ch.  ix.  3 — 7. 


A.  D.  60.] 


CHAPTER  XXII. 


299 


1 1  And  when  I  could  not  see  for 
the  glory  of  that  light,  being  led 
by  the  hand  of  them  that  were  with 
me,  I  came  into  Damascus. 

12  And  one  Ananias,  "  a  devout 
man  according  to  the  law,  having  a 
good  ^  report  of  all  the  Jews  which 
dwelt  thei'e^ 

13  Came  unto  me,  and  stood,  and 
said  unto  me.  Brother  Saul,  receive 
thy  sight.  And  the  same  hour  I 
looked  up  upon  him. 

14  And  he  said,  The  '  God  of 
our  fathers  hath  chosen  ^  thee,  that 

a  c.9.17.         i  c.10.22.  lTim.3.7.  Heb.U.2.         cc.3. 
13;5.30.  (ich.c.9.15.  Gal.1.15,  e  ver.18.  lCor.9. 

1;15.8. 


thou  shouldest  know  his  will,  and 
see  *  that  Just -^  One,  and  shouldest 
hear  the  voice  ^  of  his  mouth. 

15  For  thou  ^  shalt.  be  his  wit- 
ness unto  all  men,  of  what  thou 
hast  seen  and  heard. 

16  And  now,  why  tarriest  thou] 
arise,  and  be  baptized,  and  wash  ' 
away  thy  sins,  calling  ■'  on  the  name 
of  the  Lord, 

17  And  it  came  to  pass,  that 
when  I  was  come  again  to  Jerusa- 
lem, even  while  1  prayed  in  the 
temple,  I  was  in  a  trance  ;* 

/c.3.14;7.51.  g- lCor.11.23.  Gal. 1.12.  /ic.23.Il,- 
26.16,&c.  i  Heb.  10.22.  lPet.3.21.  yRoni.10.13. 


1  Cor.  1.2. 


i  Heb.  10.22.  lPet.3.21. 
fe2Cor.l2.2. 


1 1 .  The  glory  of  that  light.  The  splen- 
dour, the  intense  brilliancy  of  the  light. 
See  this  and  its  effects  explained  in  the 
Note  on  ch.  ix.  8. 

12,  13.  See  Notes,  ch.  ix.  17, 18. 
14.  Shouldest  know  his  will.    His  will  in 

the  plan  of  salvation,  and  in  regard  to 

your  future  life.  H  And  see  that  Just  One. 

The  Messiah.    Note,  ch.  iii.  14.    As  Paul 

was  to  be  an  apostle,  and  as  it  was  the 

peculiar  office  of  an  apostle  to  bear  wit- 
ness to  the  person  and  deeds  of  the  Lord 

Jesus  (Note,  ch.  i.  21,  22.)  it  was  necessa- 
ry that  he  should  see  him,  that  thus  he 
might  be  a  competent  witness  of  his  re- 
surrection. IT  Shouldest  hear  the  voice  of 
his  mouth.  Shouldst  hear  and  obey  his 
commands. 

15.  For  thou  shalt  he  his  witness,  &c.  As 
an  apostle  to  testify  to  all  men  that  the 
Messiah  has  come ;  that  he  has  died ;  that  I 
he  has  risen  ;  and  that  he  is  the  Saviour 
of  the  world.     IT  Of  what  thou  hast  .seen    j^rayed  in  the  temple.    Paul,  like  the  other 


wash  away  the  sins,  denotes  the  purifying 
of  the  soul  from  this  polluted  influence. 
1  Cor.  vi.  11.  Rev.  i.  5;  vii.  1-3.  Isa.  i.  16. 
Ps.  Ji.  2.  7.  IT  Calling  on  ike  name  of  the 
Lord.  For  pardon  and  sanctification. 
Rom..  X.  13,  "  Whosoever  shall  call  upon 
the  name  of  the  Lord  shall  be  saved."  It 
was  proper  that  this  calling  on  the  name 
of  the  Lord  should  be  co}niected  vv^,th  the 
ordinance  of  baptism.  That  ordinance 
was  expressive  of  a  purifying  which  the 
Lord  only  could  produce.  It  is  proper 
that  the  rite  of  baptism  should  be  attend- 
ed with  extraordinary?^  prayer;  and  that 
he  who  is  to  be  baptized  should  make  it 
the  occasion  of  peculiar  and  very  solemn 
religious  exercises.  The  external  rite 
will  avail  nothing  without  the  pardoning 
mercy  of  God. 

17.  When  I  was  come  again  to  Jerusa- 
lem. That  is,  three  j'ears  after  his  con- 
version.   See  Gal.  i.  17,  18.     IT  While  I 


and  heard.  Of  the  remarkable  proof 
which  has  been  furnished  you  of  the  di- 
vine mission  and  character  of  the  Lord 
Jesus. 

16.  And  now  why  tarriest  thou  ?  Why 
dost  thou  delay,  or  wait  any  longer?  These 
words  are  not  recorded  by  Luke  in  ch.  ix., 
where  he  has  given  an  account  of  the 
conversion  of  Paul;  but  there  is  nothing 
here  contradictory  to  his  statement. 
IT  And  wash  away  thy  sins.  Receive 
baptism,  as  an  act  expressive  of  the  wash- 
ing away  of  sins.  It  cannot  be  intended 
that  the  external  rite  of  baptism  was  suf- 
licient  to  make  the  soul  pure,  but  that  it 
was  an  ordinance  divinely  appointed  as 
expressive  of  the  w^ashing  away  of  sins, 
or  of  purifying  the  heart.  Comp.  Heb.  x. 
22    Sinners  are  represented  in  the  Scrip- 


converts  lo  Christianity  from  among  the 
Jews,  Avould  naturally  ccntinue  to  offer 
his  devotions  in  the  temple.     We  meet 
with  repeated  instances  of  their  continu- 
ing to  comply  with  the  customs  of  the 
Jewish  people.     IT   /   was   in  a  trance. 
Greek,     Ecstasy.     Note,  ch.  x.  10.     Per- 
haps he  here  refers  to  what  he  elsewhere 
mentions  (2Cor.  xii.  1 — 5,)  which  he  calls 
"  visions  and  revelations  of  ihe  Lord." 
In  that   place  he    mentions   his    being 
"  caught  up  to  the  third  heaven"  (ver.  2,) 
and   "  into   paradise,"   where   he    heard 
words  which  it  was  "  not  possible  for  a 
man  to  utter."  ver.  4.     It  is  not  certain, 
however,  that  he  refers  in  this  place  lo 
that  remarkable  occurrence.    The  narra- 
tive would  rather  imply  that  the  Lord 
Jesus  appeared  to  him  in  the  temple  in  a 


tures  as  defiled  or  polluted  by  sin     To  '  remarkable  manner,  in  a  vision,  and  gave 


300 


THE  ACTS. 


[A.  D.  60. 


18  And  saw  **  him  saying  unto 
me,  Make  haste,  and  get  thee  quick- 
ly out  of  Jerusalem :  for  they  will 
not  receive  thy  testimony  concern- 
ing me. 

19  And  I  said,  Lord,  they  ^know 
that  I  imprisoned  and  beat  in  every 
synagogue  them  that  believed  on 
thee : 

20  And  when  the  blood  of  thy 
martyr  Stephen  was  shed,  I  <=  also 


b  ver.4. 


c  c.7.58. 


him  a  direct  command  to  go  to  the  Gen- 
tiles. Paul  had  now  stated  the  evidence 
of  his  conversion,  which  appears  to  have 
been  satisfactory  to  them :  at  least  they 
made  no  objection  to  his  statement;  he 
had  shown  by  his  being  in  the  temple 
his  respect  for  their  institutions ;  and  he 
710W  proceeds  to  show  that  rn  his  other 
conduct  he  had  been  directed  by  the  same 
high  authority  by  which  he  had  been  call- 
ed into  the  ministry,  and  that  the  com- 
mand had  been  given  to  him  in  their  own 
temple  and  in  their  own  city. 

18.  And  saw  him.  Evidently  the  Lord 
Jesus,  ver.  14.  He  had  received  his 
commission  from  him,  and  he  now  receiv- 
ed a  distinct  command  to  go  to  the  Gen- 
tiles. IF  For  they  will  not  receive.  The 
inhabitants  of  Jerusalem,  probably  includ- 
ing both  Jews  and  Christians.  The  Jevjs 
would  not  listen  to  him,  because  he  had 
become,  in  their  view,  an  apostate,  and 
they  w^ould  hate  and  persecute  him.  The 
Christians  would  not  be  likely  to  receive 
him,  for  they  would  remember  his  former 
persecutions,  and  would  be  suspicious  of 
him,  because  he  had  been  so  long  in 
Arabia,  and  had  not  sooner  connected 
himself  with  them.  See  Note  on  ch.  ix. 
26.  "  And  when  Saul  was  come  to  Jeru- 
salem, he  assayed  to  join  himself  to  the 
disciples;  but  they  were  all  afraid  of 
him,  and  believed  not  that  he  was  a  dis- 
ciple." 

19.  And  1  said,  Lard.  This  shows  that 
it  was  the  Lord  Jesus,  whom  Paul  saw  in 
a  trance  in  the  temple.  The  term  Lord 
is  usually  applied  to  him  in  the  Acts. 
Note,  ch.  i.  24.  IT  They  know.  Chris- 
tians know ;  and  they  will  therefore  be 
not  likely  to  receive  to  their  fellowship 
their  former  enemy  and  persecutor. 
IT  Beat  in  every  synagogue.    Beating,  or 

.  scourging,  was  often  done  in  the  syna- 
gogue. See  Note,  Matt.  x.  17.  Comp. 
Act-s  XX  vi.  11.  It  was  customary  for  those 


was  standing  by,  and  consenting 
^  unto  his  death,  and  kept  the  rai- 
ment of  them  that  slew  him. 

21  And  he  said  unto  me.  Depart : 
for  *  I  will  send  thee  far  hence,  unto 
the  Gentiles. 

22  And  they  gave  him  audience 
unto  this  word,  and  then  lift  up 
their  voices,  and  said,  Away  with 
sachd.  fellow  from  the  earth ;  for  -^  it 
is  not  fit  that  he  should  live. 

d  c.8.1.        e  c.13.2,47.  Rom.1.5;  12.13;  15.16.  Gal.2. 
7,8.  Eph.3.7,8.  lTim.2.7.       /c.25.24. 


who  were  converted  to  Christianity,  still 
to  meet  with  the  Jews  in  their  syna- 
gogues, and  to  join  with  them  in  their 
worship. 

20.  The  blood  of  thy  martyr  Stephen 
was  shed.  See  ch.  vii.  58 ;  viii.  1.  IT  7 
rvas  standing  by.  ch.  vii.  58.  IF  And  con- 
senting unto  his  death,  ch.  viii.  1 .  IF  And 
kept  the  raiment.  The  outer  robes  or 
garments  which  were  usually  laid  aside, 
when  Ihey  engaged  in  running  or  labour. 
See  ch.  vii.  58.  All  this  showed,  that 
though  Paul  was  not  engaged  in  stoning 
Stephen,  yet  he  was  with  them  in  spirit, 
and  fully  accorded  with  what  they  did. 
These  circumstances  are  mentioned  here 
by  him,  as  reasons  why  he  knew  that  he 
would  not  be  received  by  Christians  as 
one  of  their  number,  and  why  it  was  ne- 
cessary, therefore,  for  him  to  turn  to  the 
gentile  world. 

21.  And  he  said  unto  me.  Depart.  Be- 
cause the  Christians  at  Jerusalem  would 
not  receive  him.  IF  Far  hence.  Paul 
travelled  far  in  the  heathen  nations.  A 
large  part  of  his  time  in  the  ministry  was 
spent  in  remote  countries,  and  in  the 
most  distant  regions  then  known.  See 
Rom.  XV.  19.  i 

22.  And  they  gave  him  audience.   They        I 
heard  him  patiently.     IF  Unto  this  word. 
The  word  Gentiles.    IF  Away  with  such  a 
fellow.    Greek,    Take  such  a  man  from 

the  earth ;  i.  e.  put  him  to  death.  It  is 
language  of  strong  indignation  and  ab- 
horrence. The  reasons  of  their  indigna-  ± 
tion  were,  not  that  they  supposed  that  the  IjF 
Gentiles  could  not  be  brought  into  cove- 
nant with  God,  for  they  would  them- 
selves compass  sea  and  land  to  make  one 
proselyte  ;  but  they  were,  (1.)  That  they 
believed  that  Paul  taught  that  they  might 
be  saved  without  conforming  to  the  law 
of  Moses ;  and,  (2.)  His  speech  implied 
that  the  Jews  were  more  hardened  than 
the  Gentiles,  and  that  he  had  a  greater 


A.D.  60.] 


CHAPTER  XXII. 


301 


23  And  as  they  cried  out,  and 
cast  off  their  clothes,  and  threw 
dust  into  the  air, 

24  The  chief  captain  command- 
ed him  to  be  brought  into  the  cas- 
tle, and  bade  that  he  should  be 
examined  by  scourg-ing ;  that  he 
might  know  wherefore  they  cried 
so  against  him. 

25  And  as  they  bound  him  with 
thongs,  Paul  said  unto  the  centu- 
rion that  stood  by.  Is  it  lawful  for 


prospect  of  success  in  bringing  them  to 
God  than  he  had  in  regard  to  the  Jews. 

23.  Cast  off  their  clothes.  Their  outer 
garments.  Probably  they  did  it  now  in- 
tending to  stone  him.  ch.  vii.  58.  TT  And 
threw  dust  into  the  air.  As  expressive  of 
their  abhorrence  and  indignation.  This 
was  a  striking  exhibition  of  rage  and 
vindictive  malice.  Paul  was  guarded  by 
Roman  soldiers,  so  that  they  could  not 
injure  him ;  and  their  only  way  of  ex- 
pressing their  wrath  was  by  menaces  and 
threats,  and  by  these  tokens  of  furious  in- 
dignation. Thus  Shimei  expressed  his 
indignation  against  David  by  cursing  him, 
and  throwing  stones  at  him,  and  casting 
dust.  2  Sam.  xvi.  13. 

24.  The  caslle.  The  tower  of  Antonia. 
lie  would  be  there  removed  entirely 
from  the  wrath  of  the  Jews.  IT  Should 
he  examined.  'Aviri^sa-yxi.  The  word 
examine  with  us  commonly  means  to  in- 
quire, to  question,  to  search  for,  or  to  look 
carefully  into  a  subject  The  word  here 
used  is  commonly  applied  to  metils  whose 
nature  is  tested,  or  examined  by  fire;  and 
then  it  means  to  subject  to  torture  or  tor- 
ments, in  order  to  extort  a  confession, 
where  persons  were  accused  of  crime. 
It  was  often  resorted  to  among  the  an- 
cients. The  usual  mode  has  been  by  the 
rack,  but  various  kinds  of  torments  have 
been  invented  in  order  to  extort  confes- 
sions of  guilt  from  those  who  were  accus- 
ed. The  whole  practice  has  been  one  of 
the  most  flagrant  violations  of  justice,  and 
one  of  the  foulest  blots  on  human  nature. 
In  this  case,  the  tribune  saw  that  Paul 
was  accused  violently  by  the  Jews ;  he 
was  ignorant  of  the  Hebrew  language, 
and  had  not  probably  understood  the  ad- 
dress of  Paul ;  he  supposed  from  the  ex- 
traordinary excitement  that  Paul  must 
have  been  guilty  of  some  flagrant  offence, 
and  he  therefore  resolved  to  subject  him 
to  torture,  to  extort  from  him  a  confession . 

2  C 


you  to  scourge  a  man  that  is  a  Ro- 
man, "  and  uncondemned  ] 

26  When  the  centurion  heard 
that,  he  went  and  told  the  chief 
captain,  saying,  Take  heed  what 
thou  doest:  for  this  man  is  a  Ro- 
man. 

27  Then  the  chief  captain  came, 
and  said  unto  him.  Tell  me,  art 
thou  a  Roman  1    He  said.  Yea. 

28  And  the  chief  captain  an- 
swered, With  a  great  sum  obtained 

a  c.16.37;  15.16. 

IT  By  scourging.  By  the  scourge  or  whip. 
Comp.  Heb.  xi.  36.  This  was  one  mode 
of  torture,  in  order  to  extort  a  secret  from 
those  who  were  accused. 

25.  Bound  him  with  thongs.  With 
cords,  preparatory  to  scourging.  IT  Is  it 
lawful,  &c.  It  was  directly  contrary  to 
the  Roman  law,  to  bind  and  scourge  a 
Roman  citizen.  See  Note,  on  ch.  xvi. 
36,  37. 

28.  With  a  great  sum  obtained  I  this 
freedom.  This  freedom,  or  privilege  ot 
Roman  citizenship.  From  this  it  would 
seem,  that  the  privilege  of  being  a  Ro- 
man citizen  might  be  purchased.  Per- 
haps he  refers,  however,  to  the  expenses 
which  were  necessarily  attendant  in  pass- 
ing through  the  proper  forms  of  becom- 
ing a  Roman  citizen.  The  argument  of 
the  tribune  in  this  case  is  this: — '/ob- 
tained this  privilege  at  a  great  price. 
Whence  did  you  Paul,  thus  poor  and  per- 
secuted, obtain  the  means  of  becoming  a 
Roman  citizen  ?'  Paul  had  informed 
him  that  he  was  a  native  of  Tarsus  (ch. 
xxi.  39) ;  and  the  chief  captain  supix)sed 
that  that  was  not  a  free  city,  and  that 
Paul  could  not  have  derived  the  privilege 
of  citizenship  from  his  birth.  IF  But  I 
was  free-born.  I  was  born  a  Roman  citi- 
zen, or  I  am  such  in  virtue  of  my  birth. 
Various  opinions  have  been  formed  on 
the  question,  in  what  way  or  for  what 
reasons  Paul  was  entitled  to  the  privilege 
of  a  Roman  citizen.  Some  have  sup- 
posed that  Tarsus  was  a  Roman  colony, 
and  that  he  thus  became  a  Roman  citi- 
zen. But  of  this  there  does  not  appear  ■ 
to  be  sufficient  proof  Pliny  says  (5  27) 
that  it  was  a  free  city.  The  city  of  Tar- 
sus was  endowed  with  the  privileges  of  a 
free  city  by  Augustus  Cesar,  after  it  had 
been  greatly  afflicted  and  oppressed  by 
wars.  {Appian.)  Dio  Chrysost.  says  to 
the  people  of  Tarsus,  "  he  (Augustus)  has 
conferred  on  you  every  thing  which  any 


302 


THE  ACTS 


[A.  D.  eo. 


1  this  freedom.  And  Panl  said, 
But  I  was  free  born. 

29  Then  straightway  they  de- 
parted from  him  which  should 
have  '  examined  him  :  and  the 
chief  captain  also  was  afraid,  after 
he  knew  that  he  was  a  Roman,  and 
because  he  had  bound  him. 

30  On  the  morrow,  because  °  he 
would  have  known   the   certainty 

1  or,  tortured  him.         a  c.13.18. 

one  could  bestow  on  his  friends  and  com- 
panions, a  country  (i.  e.  a  free  country), 
laws,  honour,  authority  over  the  river 
(Cydranus),  and  the  neighbouring  sea." 
Free  cities  were  permitted  in  the  Roman 
empire  to  use  their  own  laws  and  cus- 
toms, to  have  their  own  magistrates,  and 
they  were  free  from  being  subject  to  Ro- 
man guards.  They  were  required  only 
to  acknowledge  the  supremacy  and  au- 
thority of  the  Roman  people,  and  to  aid 
them  in  their  wars.  Sufh  a  city  was 
Tarsus,  and  having  been  born  there,  Paul 
was  entitled  to  these  privileges  of  a  free 
man.  Many  critics  have  supposed  that 
this  privilege  of  Roman  citizenship  had 
been  conferred  on  some  of  the  ancestor.'' 
of  Paul,  in  consequence  of  some  distin- 
guished military  service.  Such  a  con- 
ferring of  the  rights  of  citizenship  was 
not  unusual,  and  possibly  might  have  oc- 
curred in  this  case.  But  there  is  no  di- 
rect historical  proof  of  it;  and  the  for- 
mer fact,  that  he  was  born  in  a  free  city, 
will  amply  account  for  his  affirmation 
that  he  was  free-born. 

29.  Then  slraightvMy.  Immediately. 
They  saw  that  by  scourging  him  they 
would  have  violated  the  Roman  law, 
and  exposed  themselves  to  its  penalty. 
T  Which  should  have  examined  him.  Who 
were  about  to  torture  him  by  scourging 
him.  ver.  24.  If  Because  he  had  bound 
him.  Preparatory  to  scourging  him.  The 
act  oihindiiig  a  Roman  citizen,  with  such 
an  intent,  untried  and  uncondemned,  was 
unlawful.  Prisoners  who  were  to  be 
scourged  were  usually  bound  by  the 
Romans  to  a  pillar  or  post ;  and  a  similar 
custom  prevailed  among  the  Jews.  That 
it  was  unlawful  to  bind  a  man,  with  this 
intent,  who  was  uncondemned,  appears 
from  an  express  declaration  in  Cicero 
(against  Verres).  "  It  is  a  heinous  sin  to 
bind  a  Roman  citizen  ;  it  is  wickedness  to 
beat  him  ;  it  is  next  to  parricide  to  kill  him, 
and  what  shall  I  say  to  crucify  him  ?" 

30.  On  the  morrow.  After  he  had  ar- 
rested Paul.    Paul  was  still  a  prisoner ; 


wherefore  he  was  accused  of  the 
Jews,  he  loosed  him  from  //z's  bands, 
and  commanded  ihe  chief  priests 
and  all  their  council  to  appear,  and 
brought  Paul  down,  and  set  him 
before  them. 

CHAPTER  XXIII. 

A  ND    Paul,  earnestly  beholding 

-^  the    council,    said.   Men   and 

brethren,  1  ^  have  lived  in  all  good 

b  c.24.16.  2Cor.l.l2.  Heb.13.lS. 

and  if  suffered  to  go  at  liberty  among  the 
Jews,  his  life  would  have  been  in  dan- 
ger. IT  And  commanded  the  chief  priests, 
&c.  Summoned  a  meeting  of  the  sanhe- 
drim, or  great  council  of  the  nation.  He 
did  this,  as  he  was  prevented  from  scourg- 
ing Paul,  in  order  to  know  w  hat  he  had 
done,  and  that  he  might  learn  from  the 
Jews  themselves  the  nature  of  the  charge 
against  him.  This  was  necessary  for  the 
safety  of  Paul,  and  for  the  ends  of  jus- 
tice. This  should  have  been  done  with- 
out any  attempt  to  torture  him  in  order  to 
extort  a  confession.  IT  And  brought  Paul 
down.  From  the  elevated  castle  or  tower 
of  Antonia.  The  council  assembled  com- 
monly in  the  house  of  the  high-priest. 
IT  And  set  him  before  them.  He  brought 
the  prisoner  to  their  bar,  thai  they  might 
have  an  opportunity  to  accuse  him,  and 
that  thus  the  chief  captain  might  learn 
the  real  nature  of  the  charge  against 
him. 

CHAPTER  XXIII. 
1.  And  Paul,  earnestly  beholding.  Art- 
via-xg.  Fixing  his  eyes  intently  on  the 
council  The  word  denotes  a  fixed  and 
earnest  gazing ;  a  close  observation.  See 
Luke  iv.  20.  Note,  Acts  iii.  4.  Paul 
would  naturally  look  with  a  keen  and 
attentive  observation  on  the  council. 
He  was  arraigned  before  them,  and  he 
would  naturally  observe  the  appearance, 
and  endeavour  to  ascertain  the  character 
of  his  judges.  Besides,  it  was  by  this 
council  that  he  had  been  formerly  com- 
missioned to  persecute  the  Christians,  ch. 
ix.  1,2.  He  had  not  seen  them  since  that 
commission  was  given.  He  would  natu- 
rally, therefore,  regard  them  with  an  at- 
tentive eye.  The  result  shows,  also,  tliat 
Paul  looked  at  them  to  see  what  was  the 
character  of  the  men  there  assembled, 
and  what  was  the  proportion  of  Pharisees 
and  Sadducees.  ver.  6.  IT  ITie  cnuncil. 
Gr.  The  sanhedrim,  ch.  xxii.  30.  It  was 
the  great  council  composed  of  seventy 
elders,  to  whom  was  intrusted  the  affairs 
of  the   nation.    See    Note,  Matt.  ii.  4. 


A.  D.  60.] 


CHAPTER  XXIII. 


303 


conscience   before    God   until  this 
day. 
'2    And    the    high-priest  Anani- 


^  Men  and  brethren.  Gr.  '  Men,  breth- 
ren ;'  the  usual  form  of  beginning  an 
address  among  the  Jews.  See  ch.  ii.  29. 
He  addressed  them  still  as  his  brethren. 
IT  7  have  lived  in  all  ffood  conscience.  I 
have  conducted  myself  so  as  to  maintain 
a  good  conscience.  I  have  done  what  I 
believed  to  be  right.  This  was  a  bold 
declaration,  after  the  tumult,  and  charges, 
and  accusations  of  the  previous  day  (ch. 
xxii.) ;  and  yet  it  was  strictly  true.  His 
persecutions  of  the  Christians  had  been 
conducted  conscientiously.  Acts  xxvi.  9, 
"  I  verily  thought  with  myself,"  says  he, 
"  that  I  ought  to  do  many  things  contrary 
to  the  name  of  Jesus  of  Nazareth."  Of 
his  conscientiousness  and  fidelity  in  their 
service,  they  could  bear  witness.  Of  his 
conscientiousness  since,  he  could  make  a 
similar  declaration.  And  he,  doubtless, 
meant  to  say,  that  as  he  had  been  consci- 
entious in  persecution,  so  he  had  been  in 
his  conversion,  and  in  his  subsequent 
course.  And  as  they  knew  that  his  for- 
mer life  had  been  with  a  good  conscience, 
they  ought  to  presume  that  he  had  main- 
tained the  same  character  still.  This  was 
a  remarkably  bold  appeal  to  be  made  by 
an  accused  man,  and  it  shows  the  strong 
consciousness  which  Paul  had  of  his  in- 
nocence. What  would  have  been  the 
drift  of  Paul's  discourse  in  proving  this, 
we  can  only  conjecture.  He  was  inter- 
rupted (ver.  2);  but  there  can  be  no  doubt 
that  he  would  have  pursued  such  a  course 
of  argument  as  should  tend  to  establish 
his  innocence.  IT  Before  God.  Gr.  To 
God.  T.^  @cw.  He  had  lived  to  God,  or 
with  reference  to  his  commands,  so  as  to 
keep  a  conscience  pure  in  his  sight.  The 
same  principle  of  conduct  he  states  more 
at  length  in  ch.  xxiv.  16 :  "  And  herein 
do  I  excuse  myself  to  have  always  a  con- 
science void  of  offence  toward  God  and 
toward  men."'  ^  Until  this  day.  Includ- 
ing the  time  before  his  conversion  to 
Christianity,  and  after.  In  both  condi- 
tions he  was  conscientious;  in  one,  con- 
scientious in  persecution  and  error,  though 
he  deemed  it  to  be  right ;  in  the  other, 
conscientious  in  the  truth.  The  mere 
fact,  that  a  man  is  conscientious,  does  not 
prove  that  he  is  right,  or  innocent.  See 
Note  on  John  xvi.  2. 

2.  And  the  high-priest  Ananias.  This 
Ananias  was,  doubtless,  the  son  of  Nebe- 
dinus  (Jos.  Ant.  xx.  ch.  v.  $  3),  who  was 


as  commanded  them  that  stood 
by  him  to  smite  him  "  on  the 
mouth. 

a  Jno.I8.22. 

high-priest  when  Quadratus,  who  pre- 
ceded Felix,  was  president  of  Syria.  He 
was  sent  bound  to  Rome  by  Quadratus,  at 
the  same  time  with  Ananias,  the  prefect 
of  the  temple,  that  they  might  give  an 
account  of  their  conduct  to  Claudius  Ce- 
sar. Josephus,  Ant.  b.  xx.  ch.  vi.  $  2.  But 
in  consequence  of  the  intercession  of 
Agrippa  the  Younger,  they  were  dismiss- 
ed, and  returned  to  Jerusalem.  Ananias, 
however,  was  not  restored  to  the  office 
of  high-priest.  For,  when  Felix  was  go- 
vernor of  Judea,  this  office  was  filled  by 
Jonathan,  who  succeeded  Ananias.  Jo- 
sephus, Ant.  b.  XX.  ch.  x.  Jonathan  \vas 
slain  in  the  temple  itself,  by  the  instiga- 
tion of  Felix,  by  assassins  who  had  been 
hired  for  the  purpose.  This  murder  is 
thus  described  by  Josephus  (Ant.  b.  xx. 
ch.  viii.  $  5) :  "  Felix  bore  an  ill-will  to 
Jonathan,  the  high-priest,  because  he  fre- 
quently gave  him  admonitions  about  go- 
verning the  Jewish  affairs  better  than 
he  did,  lest  complaints  should  be  made 
against  him,  since  he  had  procured  of  Ce- 
sar the  appointment  of  Felix  as  procurator 
of  Judea.  Accordingly,  Felix  contrived 
a  method  by  Virhich  he  might  get  rid  of 
Jonathan,  whose  ad moni^ns  had  become 
troublesome  to  him.  Felix  persuaded  one 
of  Jonathan's  meet  faithful  friends,  of  the 
name  Doras,  to  bring  the  robbers  upon 
him,  and  to  put  him  to  death."  This 
was  done  in  Jerusalem.  The  robbers 
came  into  the  city  as  if  to  worship  God, 
and  with  daggers,  which  they  had  con- 
cealed under  their  garments,  they  put 
him  to  death.  After  the  death  of  Jona- 
than the  office  of  high-priest  remained 
vacant,  until  king  Agrippa  appointed  Is- 
mael,  the  son  of  Fabi,  to  the  office.  Jo- 
sephus, Ant.  b.  XX.  ch.  viii.  $  8.  It  was 
during  this  interval,  while  the  office  of 
high-priest  was  vacant,  that  the  events 
which  are  here  recorded  took  place. 
Ananias  was  then  at  Jerusalem  ;  and  as 
the  office  of  high-priest  was  vacant,  and 
as  he  was  the  last  person  who  had  borne 
the  office,  it  was  natural  that  he  should 
discharge,  probably  by  common  consent, 
its  duties,  so  far  at  least  as  to  preside  in 
the  sanhedrim.  Of  these  facts,  Paul 
would  be  doubtless  apprized ;  and  hence 
what  he  said  (ver.  5)  was  strictly  true, 
and  is  one  of  the  evidences  that  Luke's 
history  accords  precisely  with  the  pecu- 
liar circumstances  which  then    existed. 


304 


THE  ACTS. 


[A.  D.  60. 


3  Then  said  Paul  unto  him,  God 
shall  smite  thee,  thou  whited  wall : 
for  sittest  thou  to  judge  me  after 
the  law,  and  commandest  me  to 
be  smitten  "  contrary  to  the  law  ? 

o  Lev.19.35.  Dent.25.1,2.  Jno.7.51. 

When  Luke  here  calls  Ananias  "the 
high-priest,"  he  evidently  intends  not  to 
affirm  that  he  was  actually  such ;  but  to 
use  the  word  as  the  Jews  did,  as  applica- 
ble to  one  who  had  been  ia  that  office, 
and  who,  on  that  occasion,  when  the 
office  was  vacant,  performed  its  duties. 
IT  7'o  smite  him  on  the  mouth.  To  stop 
him  from  speaking ;  to  express  their  in- 
dignation at  what  he  had  said.  The 
anger  of  Ananias  was  excited,  because 
Paul  affirmed,  that  all  that  he  had  done 
had  been  with  a  good  conscience.  Their 
feelings  had  been  excited  to  the  utmost ; 
they  regarded  him  as  certainly  guilty  ; 
they  deemed  him  to  be  au  apostate ; 
and  they  could  not  bear  it  that  he,  with 
such  coolness  and  firmness,  declared 
that  all  his  conduct  had  been  under  the 
direction  of  a  good  conscience.  The 
injustice  of  the  command  of  Ananias 
is  apparent  to  all.  A  similar  instance  of 
violence  occurred  on  the  trial  of  the  Sa- 
viour.   John  xviii.  22. 

3.  God  shall  smite  thee.  God  shall  pun- 
ish thee.  God  is  just;  and  he  will  not 
suffer  such  a  manifest  violation  of  all  the 
laws  of  a  fair  trial  to  pass  unavenged. 
This  was  a  remarkably  bold  and  fearless 
declaration.  Paul  was  surrounded  by 
enemies.  They  were  seeking  his  life. 
And  he  must  have  known  that  such  de- 
clarations would  have  only  excited  their 
wrath,  and  made  them  more  thirsty  for 
his  blood.  That  he  could  thus  address 
the  president  of  the  council,  was  not  only 
strongly  characteristic  of  the  man,  but 
was  also  a  strong  proof  that  he  was  con- 
scious of  innocence,  and  that  justice  was 
on  his  side.  This  expression  of  Paul, 
"  God  shall  smite  thee,"  is  not  to  be  re- 
garded in  the  light  of  an  imprecation,  or 
as  an  expression  of  angry  feeling,  but  of 
a  prediction,  or  of  a  strong  conviction  on 
the  mind  of  Paul,  that  a  man  so  hypo- 
critical and  unjust  as  Ananias  was,  could 
not  escape  the  vengeance  of  God.  Ana- 
nias was  slain,  with  Hezekiah  his  brother, 
during  the  agitation  that  occurred  in  Je- 
rusalem when  the  robbers,  or  Sicarii, 
under  their  leader,  Manahem,  had  taken 
possession  of  the  city.  He  attempted  to 
conceal  himself  in  an  aqueduct,  but  was 
drawn  forth  and  killed.    See  Josephus, 


4  And  they  that  stood  by  said, 
Revilest  thou  God's  high-priest? 

5  Then  said  Paul,  I  wist  not, 
brethren,  that  he  was  the  high- 
priest:    for   it  is  written,  '  Thou 

i  Ex.22.28.  Eccl.10.20.  2Pet.2.10.  JudeS. 


Jewish  Wars,  b.  ii.  ch.  xvii.  §  8.  Thus 
Paul's  prediction  was  fulfilled.  IT  Thou 
whited  wall.  This  is  evidently  a  prover- 
bial expression,  meaning  thou  hypocrite. 
His  hypocrisy  consisted  in  his  pretending 
to  sit  there  to  do  justice;  and  yet,  in 
commanding  the  accused  to  be  smitten 
in  direct  violation  of  the  law,  he  thus 
showed  that  his  character  was  not  what, 
by  his  sitting  there,  he  professed  it  to  be, 
but  that  of  one  determined  to  carry  the 
purposes  of  his  party,  and  of  his  own 
feelings.  Our  Saviour  used  a  similar 
expression,  to  describe  the  hypocritical 
character  of  the  Pharisees  (Matt,  xxiii, 
27),  when  he  compares  them  to  whited 
sepulchres,  A  whited  wall  is  a  wall  or 
enclosure  that  is  covered  with  lime  or 
gypsum,  and  that  thus  appears  to  be  dif^ 
ferent  from  vvhat  it  is,  and  thus  aptly 
describes  the  hypocrite.  Seneca  (de  Pro- 
videntia,  ch.  6)  uses  a  similar  figure  to 
describe  hypocrites :  "  They  are  sordid, 
base,  and  like  their  walls  adorned  only 
externally."  See  also  Seneca,  Epis.  115. 
IT  For  sittest  thou,  &c.  The  law  required 
that  justice  should  be  done,  and  in  order 
to  that,  it  gave  every  man  an  opportunity 
of  defending  himself.  See  Note,  John 
vii.  51.  Prov.  xviii.  13.  Lev.  xix.  15,  16. 
Ex.  xxiii.  1,  2.  Deut.  xix.  15.  18.  IT  To 
judge  me  after  the  lav).  As  a  judge  to 
hear  and  decide  the  case  according  to 
the  rules  of  the  law  of  Moses.  V  Con- 
trary  to  the  law.  In  violation  of  the  law 
of  Moses  (Lev.  xix.  35),  "  Ye  shall  do  no 
unrighteousness  in  judgment." 

4.  Revilest  thou,  &c.  Dost  thou  re- 
proach or  abuse  the  high-priest  of  God  ? 
It  is  remarkable  that  they  who  knew 
that  he  was  not  the  high-priest,  should 
have  offered. this  language.  He  was, 
however,  in  the  place  of  the  high-priest, 
and  they  might  have  pretended  that  re- 
spect was  due  to  the  office. 

5.  Then  .mid  Paul,  I  wist  not.  1  know 
not;  I  was  ignorant  of  the  fact,  that  he 
was  high-priest.  Interpreters  have  been 
greatly  divided  on  the  meaning  of  this 
expression.  Some  have  supposed  that 
Paul  said  it  in  irony ;  as  if  he  had  said, 
'  Pardon  me,  brethren,  I  did  not  consider 
that  this  was  the  high-priest.  It  did  not 
occur  to  me,  that  a  man  who  could  con- 


A.  D.  60.] 


CHAPTER  XXIII. 


305 


shalt  not  speak  evil  of  the  ruler  of 
thy  people. 

duct  thus,  could  be  God's  high-priest.' 
Others  have  thought  (as  Grotius)  that 
Paul  used  these  words  for  the  purpose 
of  mitigating  their  wrath,  and  as  an  ac- 
knowledgment that  he  had  spoken  hasti- 
ly, and  that  it  was  contrary  to  his  usual 
habit,  which  was  not  to  speak  evil  of  the 
ruler  of  the  people.  As  if  he  had  said, 
'  I  acknowledge  my  error  and  my  haste. 
I  did  not  consider  that  I  was  addressing 
him  whom  God  had  commanded  me  to 
respect.'  Bat  this  interpretation  is  not 
probable,  for  Paul  evidently  did  not  in- 
tend to  retract  what  he  had  said.  Dr. 
Doddridge  renders  it,  "  I  was  not  aware, 
brethren,  that  it  was  the  high-priest,"  and 
regards  it  as  an  apology  for  having  spoken 
in  haste.  But  the  obvious  reply  to  this 
interpretation  is,  that  if  Ananias  was  the 
high-priest,  Paul  could  not  but  be  aware 
of  it.  Of  so  material  a  point,  it  is  hardly 
possible  that  he  could  be  ignorant.  Others 
suppose,  that  as  Paul  had  been  long  ab- 
.sent  fiom  Jerusalem,  and  had  not  known 
the  changes  which  had  occurred  there, 
he  was  a  stranger  to  the  person  of  the 
high-priest.  Others  suppose  that  Ananias 
did  not  occupy  the  usual  seat  which  was 
appropriated  to  the  high-priest,  and  that 
he  was  not  clothed  in  the  usual  robes  of 
oflice,  and  that  Paul  did  not  recognise 
him  the  high-priest.  But  these  interpre- 
t'ttions  are  not  probable.  It  is  wholly  im- 
probable that,  on  such  an  occasion,  the 
high-priest,  who  vva^i  the  presiding  officer 
in  the  sanhedrim,  slioald  not  be  known 
to  the  accused.  The  true  interpretation, 
therefore,  I  suppose  is,  that  which  is  de- 
rived from  the  fact  that  Ananias  was  not 
then  properly  the  high-priest ;  that  there 
was  a  vacancy  in  the  office,  and  that  he 
presided  by  courtesy,  or  in  virtue  of  his 
having  been  formerly  invested  with  that 
olfice.  The  meaning  then  will  be,  '  I  did 
not  regard  or  acknowledge  him  as  the 
high-priest.  I  did  not  address  him  as 
sNcIi,  since  that  is  not  his  true  character. 
Had  ho  been  truly  the  high-priest,  even 
if  he  had  thus  been  guilty  of  manifest 
injustice,  I  would  not  have  used  the  lan- 
guage which  I  did.  The  office,  if  not  the 
man,  would  have  claimed  respect.  But 
as  he  is  not  truly  and  properly  clothed 
with  that  office,  and  as  he  was  guilty  of 
manifest  injustice,  I  did  not  believe  that 
he  was  to  be  shielded  in  his  injustice  by 
the  law  which  commands  me  to  show 
respect  to  the  proper  ruler  of  the  people.' 
If  this  be  the  true  interpretation,  it  shows 
2c2 


6  But  when  Paul  perceived  that 
the     one     part    were     Sadducees, 


that  Luke,  in  this  account,  accords  en- 
tirely with  the  truth  of  history.  The 
character  of  Ananias,  as  given  by  Jose- 
phus ;  the  facts  which  he  has  stated  in 
regard  to  him,  all  accord  with  the  account 
here  given,  and  show  that  the  writer  of 
the  "  Acts  of  the  Apostles"  was  ac- 
quainted with  the  history  of  that  time, 
and  has  correctly  stated  it.  ^  For  it  is 
written.  Ex.  xxii.  28.  Paul  adduces  this 
to  show  that  it  was  his  purpose  to  observe 
the  law  ;  that  he  would  not  intentionally 
violate  it;  and  that,  if  he  had  known 
Ananias  to  be  high-priest,  he  would 
have  been  restrained  by  his  regard  for 
the  law  from  using  the  language  which 
he  did.  f  Of  the  ruler  of  thy  people. 
This  passage  had  not  any  peculiar  re- 
ference to  the  high-priest,  but  it  incul- 
cated the  general  spirit  of  respect  for 
those  in  office,  whatever  that  office  was. 
As  the  office  of  high-priest  was  one  of 
importance  and  authority,  Paul  declares 
here  that  he  would  not  be  guilty  of  show- 
ing disrespect  for  it,  or  of  using  reproach- 
ful language  towards  it. 

6.  But  when  Paul  perceived.  Probably 
by  his  former  acquaintance  with  the  men 
who  composed  the  council.  As  he  had 
been  brought  up  in  Jerusalem,  and  had 
been  before  acquainted  with  the  sanhe- 
drim (ch.  ix.  2),  he  would  have  an  ac- 
quaintance, doubtless,  with  the  character 
of  most  of  those  present,  though  he  had 
been  absent  from  them  for  fourteen  years. 
Gal.  ii.  1.  IT  I'he  one  part,  &c.  That  the 
council  was  divided  into  two  parties, 
Phnrisees  and  Sadducees.  This  was 
commonly  the  case,  though  it  is  uncer- 
tain which  had  the  majority.  In  regard 
to  the  opinions  of  these  two  sects,  see 
Notes  on  Matt.  iii.  7.  *ir  He  cried  out,  &c 
The  reasons  why  Paul  resolved  to  take 
advantage  of  their  difference  of  opinion 
were,  probably,  (1.)  That  he  saw  that  it 
was  impossible  to  expect  justice  at  their 
hands;  and  he,  tlierefore,  regarded  it  as 
prudent  and  proper  to  consult  his  safety. 
He  saw,  from  the  conduct  of  Ananias, 
and  from  the  spirit  manifested  (ver.  4), 
that  they,  like  the  other  Jews,  had  pre- 
judged the  case,  and  were  driven  on  by 
blind  rage  and  fury.  (2.)  His  object  was 
to  show  his  innocence  to  the  chief  cap- 
tain. To  ascertain  that,  was  the  purpose 
for  which  he  had  been  arraigned.  Yet 
that,  perhaps,  could  be  most  directly  and 
satisfactorily  s'  r\n  by  bringing  out,  as 
he  knew  he   ( c  old  do,  the  real  spirit 


306 


THE  ACTS. 


[A.  D.  60. 


and  the  other  Pharisees,  he  cried 
out  in  the  council,  Men  and  breth- 
ren, "^  I  am  a  Pharisee,  the  son  of 

oc.26.5.  Fhil.3.5. 


which   actuated  the  whole    council,  as 
a  spirit  of  party-strife,   contention,  and 
persecution.      Knowing,  therefore,  how 
sensitive  they  were  on  the  subject  of  the 
resurrection,  he  seems  to  have  resolved 
to  do  what  he  would  not  have  done  had 
they  been  disposed  to  hear  him  accord- 
ing to  the  rules  of  justice,  to  abandon  the 
direct  argument  for  his  defence,  and  to 
enlist  a  large  part,  perhaps  a  majority  of 
the   council,  in  his  favour.     Whatever 
may  be  thought  of  the  propriety  of  this 
course,  it  cannot  be  denied  that  it  was  a 
master-stroke  of  policy,  and  that  it  evinc- 
ed a  profound  knowledge  of  human  na- 
ture.    ^  I  am  a  Pharisee.     That  is,  I  was 
of  that  sect  among  the  Jews.    I  was  born 
a  Pharisee,  and  I  ever  continued  while  a 
Jew  to  be  of  that  sect.    In  the  main  he 
agreed  with  them  still.    He  did  not  mean 
to  deny  that  he  was  a  Christian,  but  that 
so  far  as  the  Pharisees  differed  from  the 
Sadducees,  he  was  in  the  main  with  the 
former.    He  agreed  with  them.,  not  with 
the  Sadducees,  in  regard  to  the  doctrine 
of  the  resurrection,  and  the  existence  of 
angels  and  spirits.    IT  The  son  of  a  Phari- 
see. What  was  the  name  of  his  father  is 
not  known.     But  the  meaning  is,  simply, 
that  he  was  entitled  to  all  the  immuni- 
ties and  privileges  of  a  Pharisee.    He 
had,  from  his  birth,  belonged  to  that  sect, 
nor  had  he  ever  departed  from  the  great 
cardinal  doctrines  which    distinguished 
that  sect — the   doctrine  of  the  resurrec- 
tion of  the  dead.    Comp.  Phil.  iii.  5.  IT  Of 
the  hope  and  resurrection  of  the  dead. 
That  is,  of  the  hope  that  the  dead  will 
be  raised.    This  is  the  real  point  of  the 
persecution  and   opposition   to  me.    IT  1 
am  called  in  question.    Gr.  I  am  judged  ; 
that  is,  I  am  persecuted,  or  brought  to 
trial.    Orobio  charges  this  upon  Paul  as 
an   artful  manner  of  declining  persecu- 
tion, unworthy  the  character  of  an  upright 
and  honest  man.    Chubb,  a  British  Deist 
of  the  seventeenth  century,  charges  it 
upon  Paul  as  an  act  of  gross  "  dissimula- 
tion, as    designed  to    conceal  the  true 
ground  of  all  the  troubles  that  he  had 
brought  upon  himself;  and  as  designed 
to  deceive  and  impose  upon  the  Jews." 
He  affirms  also,  that  "  St.  Paul  probably 
invented  this  pretended  charge  against 
himself,  to  draw  over  a  party  of  the  un- 
believing Jews  unto  him."    See  Chubb's 
Posthumous  Works,  vol.  ii.  p.  238.    Now, 


a  Pharisee :  of  *  the  hope  and  re- 
surrection of  the  dead  I  am  called 
in  question. 

ic.24.15,21j  26.6;  28.20, 

in  reply  to  this,  we   may  observe,  (1.) 
That  there  is  not  the  least  evidence  that 
Paul  denied  that  he   had  been,  or  was 
then,  a  Christian.    An  attempt  to  deny 
this,  after  all  that  they  knew  of  him, 
would  have  been  vain ;  and  there  is  not 
the  slightest  hint  that  he  attempted  it. 
(2.)  The  doctrine  of  the  resurrection  of 
the  dead  ivas  the  main  and  leading  doc- 
trine which  he  had  insisted  on,  and  which 
had  been  to  him  the  cause  of  much  of 
his    persecution.     See    ch.  xvii.  31,  32. 
1  Cor.  XV.    Acts  xiii.  34 ;  xxvi.  6,  7.  23. 
25.   (3.)  Paul  defended  this  by  an  argu- 
ment which  he  deemed  invincible,  and 
which  constituted,  in  fact,  the  principal 
evidence  of  its  truth — the  fact  that  the 
Lord  Jesus  had  been  raised.    That  fact 
had  given  demonstration  to  the  doctrine 
of  the  Pharisees,  that  the  dead  would 
rise.      As  Paul  had  every  where  pro- 
claimed the    fact   that  Jesus  had   been 
raised  up,  and  as  this  had  been  the  occa- 
sion of  his  being  opposed,  it  was  true 
that  he  had  been  persecuted  on  account 
of  that  doctrine.     (4.)  The  real  ground 
of  the  opposition  which  the  Sadducees 
made  to  him,  and  of  their  opposition  to 
his  doctrine  was,  the  additional  zeal  with 
which  he  urged  this  doctrine,  and  the 
additional  argument  which  he   brought 
for   the  resurrection  of  the  dead.    Per- 
haps the  cause  of  the  opposition  of  this 
great  party  among  the  Jews — the  Saddu- 
cees— to  Christianity,  was  the  strong  con- 
firmation which  the  resurrection  of  Christ 
gave  to  the  doctrine  which  they  so  much 
hated — the  doctrine  of  the  resurrection 
of  the  dead.    It  thus  gave  a  triumph  to 
their   opponents    among   the  Pharisees; 
and  Paul,  as  a  leading  and  zealous  advo- 
cate of  that  doctrine,  would  excite  their 
special  hatred.    (5.)  All  that  Paul  said, 
therefore,  was  strictly  true.    It  was  be- 
cause he  advocated  this  doctrine  that  he 
was   opposed.    That    there  were    other 
causes  of  opposition  to  him  might   be 
true  also ;  but  still  this  was  the  main  and 
prominent  cause  of  the  hostility.      (6.) 
With  great  propriety,  therefore,  he  might 
address  the  Pharisees,  and  say,  *  Brethren, 
the  great  doctrine  which  has  distinguish- 
ed you  from  the  Sadducees,  is  at  stake. 
The  great  doctrine  which  is  at  the  foun- 
dation of  all  our  hopes — the  resurrection 
of  the  dead,  the  doctrine  of  our  fathers, 
of  the  Scriptures,  of  our  sect,  is  in  danger. 


A.  D.  60.] 


CHAPTER  XXIII. 


307 


7  And  when  he  had  so  said,  there 
arose  a  dissension  between  the  Pha- 
risees and  the  Sadducees  :  and  the 
multitude  was  divided. 

8  For  the  Sadducees  "  say  that 
there  is  no  resurrection,  neither  an- 
gel nor  spirit :  but  the  Pharisees 
confess  both. 

a  Matt.22.23.  Mark  12.18.  Luke  20.27. 


9  And  there  arose  a  great  cry : 
and  the  scribes  that  were  of  the 
Pharisees'  part  arose,  and  strove, 
saying.  We  find  *  no  evil  in  this 
man  :  but  if  a  spirit "  or  an  angel 
hath  spoken  to  him,  let  us  not  '^  fight 
against  God. 

b  c.25.25;26.31.         c  c.  22.17,18.         d  c.5.39. 


Of  that  doctrine  I  have  been  the  a5- 
vocate.  I  have  never  denied  it.  I  have 
endeavoured  to  establish  it,  and  have 
every  where  defended  it,  and  have  de- 
voted myself  to  the  work  of  putting  it  on 
an  imperishable  basis  among  the  Jews 
and  the  Gentiles.  For  my  zeal  in  that,  I 
have  been  opposed.  I  have  excited  the 
ridicule  of  the  Gentile,  and  the  hatred  of 
the  Sadducee.  I  have  thus  been  perse- 
cuted and  arraigned  ;  and  for  my  zeal  in 
this,  in  urging  the  argument  in  defence 
of  it,  which  I  have  deemed  most  irrefra- 
gable— the  resurrection  of  the  Messiah,  I 
liave  been  persecuted  and  arraigned,  and 
now  cast  myself  on  your  protection  against 
the  mad  zeal  of  the  enemies  of  the  doc- 
trine of  our  fathers.  Not  only,  therefore, 
v;as  this  an  act  of  policy  and  prudence  in 
Paul,  but  what  he  affirmed  was  strictly 
true,  and  the  effect  was  as  he  had  antici- 
pated. 

7.  A  dissension.  A  dispute,  or  differ- 
ence. IT  And  the  mullitude.  The  coun- 
cil. Comp.  ch.  xiv.  4.  The  Pharisees 
embraced, as  he  desired  and  expected,  his 
side  of  the  question,  and  became  his  ad- 
vocates, in  opposition  to  the  Sadducees, 
who  were  arrayed  against  him. 

8.  For  the  Sadducees  say.  They  believe. 
If  No  resurrection.  Of  the  dead.  By  this 
doctrine  they  also  understood  that  there 
was  no  future  state,  and  that  the  soul  did 
not  exist  after  death.  See  Note,  Matt, 
xxii.  23.  IT  Neither  angel.  That  there 
are  no  angels.  They  deny  the  existence 
of  good  or  bad  angels.  See  Note,  Matt. 
iii.  7.  IT  Nor  spirit.  Nor  soul.  That 
there  was  nothing  but  matter.  They 
were  materialists,  and  supposed  that  all 
the  operations  which  we  ascribe  to  mind, 
could  be  traced  to  some  modification  of 
matter.  The  Sadducees,  says  Josephus 
(Jewish  War,  b.  ii.  ch.  viii.  $  14),  "take 
away  the  belief  of  the  immortal  duration 
of  the  soul,  and  the  punishments  and  re- 
wards in  Hades."  "  The  doctrine  of  the 
Sadducees  is  this,"  says  he  (Ant.  b.  xviii. 
ch.  i.  $  4),  "  that  souls  die  with  the  bo- 
dies." The  opinion  that  the  soul  is  ma- 
terial, and  that  there  is  nothing  but  matter . 


in  the  universe,  has  been  held  by  many 
philosophers,  ancient  and  modern,  as  well 
as  by  the  Sadducees.  ^  Confess  both. 
Acknowledge,  or  receive  both  as  true; 
i.  e.  that  there  is  a  future  state,  and  that 
there  are  spirits  distinct  from  matter,  as 
angels,  and  the  disembodied  souls  of  men. 
The  two  points  ia  dispute  were,  (1.)  Whe- 
ther the  dead  would  be  raised  and  exist  in 
a  future  state.;  and,  (2.)  Whether  mind  was 
distinct  from  matter.  The  Sadducee.s 
denied  both,  and  the  Pharisees  believed 
both.  Their  belief  of  the  latter  point  was, 
that  spirits  existed  in  two  forms — that  of 
angels,  and  that  of  souls  of  men  distinct 
from  the  body. 

9.  A  great  cry.  A  great  clamour,  and 
tumult."  ^  The  scribes.  The  learned 
men.  They  would  naturally  be  the  chief 
speakers.  IT  Of  the  Pharisees'  part.  Who 
were  Pharisees ;  or  who  belonged  to  that 
party.  The  scribes  were  not  a  distinct 
sect,  but  might  be  either  Pharisees  or 
Sadducees.  IT  We  find  no  evil  in  this 
man.  No  opinion  which  is  contrary  to 
the  law  of  Moses ;  and  no  conduct  in 
spreading  the  doctrine  of  the  resurrection 
which  we  do  not  approve.  The  import- 
ance of  this  doctrines  in  their  view,  was 
so  great  as  to  throw  into  the  back  ground 
all  the  other  doctrines  that  Paul  might 
hold  ;  and  provided  this  were  propagated, 
they  were  willing  to  vindicate  and  sus- 
tain him.  A  similar  testimony  was  offered 
to  the  innocence  of  the  Saviour  by  Pi- 
late. John  xix.  6.  IT  But  if  a  spirit  or  an 
angel,  &c.  They  here  referred,  doubtless, 
to  what  Paul  had  said  in  ch.  xxii.  17  18. 
He  had  declared  that  he  had  gone  among 
the  Gentiles  in  obedience  to  a  command 
which  he  received  in  a  vision  in  the 
temple.  As  the  Pharisees  held  to  the 
belief  of  spirits  and  angels,  and  to  the 
doctrine  that  the  will  of  God  was  often 
delivered  to  men  by  their  agency,  they 
were  ready  now  to  admit  that  he  had  re- 
ceived such  a  communication,  and  that 
he  had  gone  among  the  Gentiles  in  obe- 
dience to  it,  to  defend  their  great  doctrine 
of  the  resurrection  of  the  dead.  We  are 
not  to  suppose  that  the  Pharisees  had  be- 


308 

10  And  when  there  arose  a  great 
dissension,  the  chief  captain,  fear- 
ing lest  Paul  should  have  been 
pulled  in  pieces  of  them,  command- 
ed the  soldiers  to  go  down,  and  to 
take  him  by  force  from  among 
them,  and  to  bring  him  into  the 
castle. 

11  And  the  night  following,  the 


a  Ps.46.1,7.  c.18.9;  27.23,24. 
15.         c  ver.21.30.  c.25.3. 


THE  ACTS.  [A.D.  60. 

Lord  stood  *  by  him,  and  said.  Be 
of  good  cheer,  Paul :  for  as  thou 
hast  testified  of  me  in  Jerusalem, 
so  must  thou  bear  witness  also  at 
Rome.* 

12  And  when  it  was  day,  cer- 
tain "  of  the  Jews  banded  together, 
and  bound  themselves  '  under  a 
curse,    saying,    that    they  would 

1  or,  with  an  oath  of  execration. 


b  c.28.30,3].Rom.l. 


come  the  friends  of  Paul,  or  of  Christi- 
anity. The  true  solution  of  their  conduct 
doubtless  is,  that  they  were  so  inflamed 
with  hatred  against  the  Sadducees,  that 
they  were  willing  to  make  use  of  any 
argument  against  their  tktctrine.  As  the 
testimony  of  Paul  migHt  be  turned  to 
their  account,  they  were  willing  to  vindi- 
cate him.  It  is  remarkable  too,  that  they 
perverted  the  statement  of  Paul  in  order 
to  oppose  the  Sadducees.  Paul  had  stated 
distinctly  (ch.  xxii.  17,  18.)  that  he  had 
been  commanded  to  go  by  the  Lord, 
meaning  the  Lord  Jesus.  He  had  said 
nothing  of  "  a  spirit,  or  an  angel."  Yet 
ihey  would  unite  with  the  Sadducees  so 
far  as  to  maintain  that  he  had  received 
no  such  command  from  the  Lord  Jesus. 
But  they  might  easily  vary  his  statements, 
and  suppose  that  an  "  angel  or  a  spirit" 
had  spoken  to  him,  and  thus  made  use  of 
his  conduct  as  an  argument  against  the 
Sadducees.  Men  are  not  always  very 
careful  about  the  exact  correctness  of 
their  statements,  when  they  wish  to  hum- 
ble a  rival.  IT  Let  us  not  fis^ht  against 
God.  See  Note,  ch.  v.  39.  These  words 
are  wanting  in  many  MSS.  and  in  some 
of  the  ancient  versions.  The  Syriac  reads 
it,  "  if  a  spirit  or  an  angel  have  spoken  to 
him,  what  is  there  in  this  ?"  i.  e.  what  is 
there  unusual  or  wrong. 

10.  A  great  dissension.  A  great  tu- 
mult, excitement,  or  controversy.  H  Into 
the  castle.    Note,  ch.  xxi.  34. 

11.  The  Lord  stood  by  him.  Evidently 
the  Lord  Jesus.  See  Note,  ch.  i.  24. 
Comp.  ch.  xxii.  18.  The  appearance  of 
the  Lord  in  this  case  was  a  proof  that  he 
approved  the  course  whicli  Paul  had 
taken  before  the  sanhedrim.  If  Be  of 
good  cheer.  It  would  not  be  remarkable 
if  Paul,  by  these  constant  persecutions, 
should  be  somewhat  dejected  in  mind. 
The  issue  of  the  whole  matter  was  as  yet 
doubtful.  In  these  circumstances,  it  must 
have  been  peculiarly  consoling  to  him  to 
hear  these  words  of  encouragement  from 
the  Lord  Jesus,  and  this  assurance  that 


the  object  of  his  desires  should  be  grant- 
ed, and  that  he  would  be  permitted  to 
bear  the  same  witness  of  him  in  Rome. 
Nothing  else  can  comfort  and  sustain  the 
soul  in  trials,  and  persecutions,  but  evi- 
dence of  the  approbation  of  God,  and  the 
promises  of  his  gracious  aid.  IT  Bear  wit- 
ness also  at  Rome.  This  had  been  the  ob- 
ject of  his  earnest  wish  (Rom.  i.  10 ;  xv. 
23,  24),  and  this  promise  of  the  Lord 
Jesus  was  fulfilled,  ch.  xxviii.  30,  31. 
The  promise  which  was  here  made  to 
Paul  was  not  directly  one  of  deliverance 
from  the  present  persecution,  but  it  im- 
plied that,  and  mode  it  certain. 

12.  Certain  of  the  Jews.  Some  of  the 
Jews.  They  were  more  than  forty  in 
number,  ver.  13.  IT  Banded  together. 
Made  an  agreement,  or  compact.  They 
conspired  to  kill  him.  H  And  bound 
themselves  xinder  a  curse.  See  the  mnrgin. 
The  Greek  is, "  they  anathematized  them- 
selves;" that  is,  they  bound  themselves 
by  a  solemn  oath.  They  invoked  a  curse 
on  themselves,  or  devoted  themselves  to 
destruction,  if  they  did  not  do  it.  Light- 
foot  remarks,  however,  that  they  could 
be  absolved  from  this  vow  by  the  Rab- 
bins, if  they  were  unable  to  execute  it. 
Under  various  pretences  they  could  easily 
be  freed  from  such  oaths,  and  it  w'as  com- 
mon to  take  them  ;  and  if  there  was  any 
difficulty  in  fulfilling  them,  they  could 
easily  apply  to  their  religious  teachers, 
and  be  absolved.  IT  That  they  would 
neither  eat  nor  drink.  That  is,  that  they 
would  do  it  as  soon  as  possible.  This 
was  a  common  form  of  an  oath,  or  curse, 
among  the  Jews.  Sometimes  they  only 
vowed  abstinence  from  particular  things, 
as  from  meat,  or  wine.  But  in  this  case, 
to  make  the  oath  more  certain,  and  bind- 
ing, they  vowed  abstinence  from  all 
kinds  of  food  and  drink  till  they  had 
killed  him.  Who  these  w^ere — whether 
they  were  Sadducees  or  not — is  not  men- 
tioned by  the  sacred  writer.  It  is  evi- 
dent, however,  that  the  minds  of  the 
Jews  were  greatly  inflamed  against  Paul , 


A.  D.  60.] 


CHAPTER  XXIII. 


309 


neither  eat  nor  drink  "  till  they  had 
killed  Paul. 

13  And  they  were  more  than 
forty  which  had  made  this  con- 
spiracy. 

14  And  they  came  to  the  chief 
*  priests  and  elders,  and  said,  We 
have  bound  ourselves  under  a  great 
curse,  that  we  will  eat  nothing  until 
we  have  slain  Paul. 

15  Now  therefore  ye,  with  the 

a  P8.31.13.  i  H03.4.9. 


and  as  they  saw  him  in  the  custody  of  the 
Roman  tribune,  and  as  there  was  no 
prospect  that  he  would  punish  him,  they 
resolved  to  take  the  matter  into  their  own 
hands.  Michaelis  conjectures  that  they 
were  of  the  number  of  the  Sicarii,  or 
cut-throats,  with  which  Judea  then 
abounded.  See  Note  on  ch.  xxi.  38.  It 
^  is  needless  to  remark  that  this  was  a  most 
wicked  oath.  It  was  a  deliberate  purpose 
to  commit  murder ;  and  it  shows  the  des- 
perate state  of  morals  among  the  Jews  at 
that  time,  and  the  infuriated  malice  of  the 
people  against  the  apostle. 

13.  Winch  had  made  this  conspiracy. 
This  oath  {<r-jv'j:fiO(rta.v),  this  agreement,  or 
compact.  This  large  number  of  despe- 
rate men,  bound  by  so  solemn  an  oath, 
would  be  likely  to  be  successful ;  and  the 
life  of  Paul  was  therefore  in  peculiar 
danger.  The  manner  in  which  they  pur- 
posed to  accomplish  their  design  is  stated 
in  ver.  15. 

14.  And  they  came,  &c.  Probably  by 
a  deputation.  IF  To  the  chief  priests  and 
elders.  The  members  of  the  great  coun- 
cil, or  sanhedrim.  It  is  probable  that  the 
application  was  made  to  the  party  of  the 
Sadducees,  as  the  Pharisees  had  shown 
their  determination  to  defend  Paul. 
They  would  have  had  no  prospect  of  suc- 
cess had  they  attacked  the  castle,  and 
they,  therefore,  devised  this  ingenious 
mode  of  obtaining  access  to  Paul,  where 
they  might  easily  despatch  him.  IF  Under 
a  great  curse.  Greek,  "  We  have  anathe- 
matized ourselves  with  an  anathema." 
Wo  have  made  the  vow  as  solemn  as  pos- 
sible. 

15.  Ye,  with  the  council.  With  the  con- 
currence or  request  of  the  sanhedrim. 
It  was  only  by  such  a  request  that  they 
had  any  hope  that  the  chief  captain  would 
remove  Paul  from  the  castle.  IF  Signify 
to  the  chief  captain.  Send  a  message  or 
request  to  him.  IF  That  he  bring  him 
down  unto  you.  That  he  bring  him  from 
the  castle  to  the  usual  place  of  the  meet- 


council,  signify  to  the  chief  captain 
that  he  bring  him  down  unto  you 
to-morrow,  as  though  ye  would  in- 
quire something  more  perfectly 
concerning  him :  and  we,  or  ever 
he  come  near,  are  ready  *=  to  kill 
him. 

16  And  when  Paul's  sister's  son 
heard  of  their  lying  in  wait,  he 
"^  went  and  entered  into  the  castle, 
and  told  Paul. 


c  P8.21.n;  37.32,33. 


d  2Sam.l7.17. 


ing  of  the  sanhedrim.  As  this  was  at 
some  distance  from  the  castle,  or  tower  of 
Antonia,  where  Paul  was,  they  supposed 
it  would  be  easy  to  waylay  him,  and  take 
his  life.  IF  To-morrow.  This  is  wanting 
in  the  Syriac,  Vulgate,  and  Ethiopic  ver- 
sions. It  is,  however,  probably  the  cor- 
rect reading  of  the  text,  as  it  would  be 
necessary  to  convene  the  council,  and 
make  the  request  of  the  tribune,  which 
might  require  the  whole  of  one  day. 
IF  As  though  ye  would  inquire,  &c.  This 
request  appeared  so  reasonable  that  they 
did  not  doubt  that  the  tribune  would 
grant  it  to  the  council.  And  though  it 
was  obviously  a  false  and  wicked  pre- 
tence, yet  these  conspirators  knew  the 
character  of  the  persons  to  whom  they 
addressed  themselves  so  well,  that  they 
did  not  doubt  that  they  would  prevail  on 
the  council  to  make  the  request.  Public 
justice  must  have  been  deeply  fallen, 
when  it  was  known  that  such  an  iniqui- 
tous request  could  be  made  with  the  cer- 
tain prospect  of  success.  IF  Or  ever  he 
come  near.  Before  he  comes  near  to  the 
sanhedrim.  The  great  council  will  thus 
not  be  suspected  of  being  privy  to  the 
deed.  We  will  waylay  him,  and  murder 
him  in  the  way.  The  plan  was  well  laid ; 
and  nothing  but  the  interposition  of  Pro- 
vidence could  have  prevented  its  execu- 
tion. 

16.  Paul's  sister's  son.  This  is  all  we 
know  of  the  family  of  Paul.  Nor  do  we 
know  for  what  purpose  he  was  at  Jerusa- 
lem. It  is  possible  that  Paul  might  have 
a  sister  residing  there  ;  though,  as  Paul 
had  been  sent  there  formerly  for  his  edu- 
cation, it  seems  more  probable  that  this 
young  man  was  sent  there  for  the  same 
purpose.  IF  Entered  into  the  castle.  Paul 
had  the  privileges  of  a  Roman  citizen, 
and  as  no  well-founded  charge  had  been 
laid  against  him,  it  is  probable  that  he 
was  not  very  closely  confined,  and  that 
his  friends  might  have  free  access  to 
him. 


310 


THE  ACTS. 


[A.  D.  60. 


17  Then  *Paul  called  one  of  the 
centurions  unto  him,  and  said, 
Bring  this  young-  man  unto  the 
chief  captain  ;  for  he  hath  a  certain 
thing  to  tell  him. 

18  So  he  took  him,  and  brought 
him  to  the  chief  captain,  and  said, 
Paul  the  prisoner  ^  called  me  unto 
him,  and  prayed  me  to  bring  this 
young  man  unto  thee,  who  hath 
something  to  say  unto  thee. 

19  Then  the  chief  captain  took 
him  by  the  hand,  and  went  with 
him  aside  privately,  and  asked  him. 
What  is  that  thou  hast  to  tell  me  ? 

20  And  he  said,  The  Jews  have  ^ 
agreed  to  desire  thee  that  thou 
wouldest  bring  down  Paul  to-mor- 
row into   the   council,   as   though 


a  Prov.22.3.  Matt.10.16. 
Phil.9.  c  ver.l2. 


ic.28.17.  Eph.3.1;4.1. 


17.  Called  one  of  the  centurions.  Who 
might  at  that  time  have  had  special 
charge  of  the  castle,  or  been  on  guard. 
Paul  had  the  most  positive  assurance  that 
his  life  would  be  spared,  and  that  he 
would  yet  see  Rome  ;  but  he  always  un- 
derstood the  divine  promises  and  pur- 
poses as  being  consistent  with  his  own  ef- 
forts, and  with  all  proper  measures  of 
prudence  and  diligence  in  securing  his 
own  safety.  He  did  not  rest  merely  on 
the  divine  promise  without  any  effort  of 
his  own  ;  but  he  took  encouragement 
from  those  promises  to  put  forth  his  own 
exertions  for  security  and  for  salvation. 

\Q.  And  prayed  me.     And  asked  me. 

19.  Took  him  hy  the  hand.  As  an  ex- 
pression of  kindness  and  civility.  He  did 
it  to  draw  him  aside  from  the  multitude, 
that  he  might  communicate  his  message 
privately. 

20.  And  he  said,  &c.  In  what  way 
this  young  man  had  received  intelligence 
of  this,  we  can  only  conjecture.  It  is  not 
improbable  that  he  was  a  student  under 
some  one  of  the  Jewish  teachers,  and  that 
he  might  have  learned  it  of  him.  It  is 
not  at  all  probable  that  the  purpose  of  the 
forty  men  would  be  very  closely  kept. 
Indeed  it  is  evident  that  they  were  not 
themselves  very  anxious  about  conceal- 
ing their  oath,  as  they  mentioned  it  fully 
to  the  chief  priests  and  elders,   ver.  14. 

21.  Wailing  for  a  promise  from  thee. 
Waiting  for  your  consent  to  bring  him 
down  to  them. 

23.  And  he  called  unto  him  two  centuri- 


they  would  inquire  somewhat  of 
him  more  perfectly. 

21  But  do  not  thou  yield  ^  unto 
them  :  for  there  lie  in  wait  for  him 
of  them  more  than  forty  men, 
which  have  bound  themselves  with 
an  oath,  that  they  will  neither  eat 
nor  drink  till  they  have  killed  him : 
and  now  are  they  ready,  looking  for 
a  promise  from  thee. 

22  So  the  chief  captain  then  let 
the  young  man  depart,  and  charged 
him.  See  thou  tell  no  man  that 
thou  hast  showed  these  things  to 
me. 

23  And  he  called  unto  hirn  two 
centurions,  saying,  Make  ready  two 
hundred  soldiers  to  go  to  Cesarea, 
and  horsemen  threescore  and  ten, 

d  Ex.23.2. 


on.t,  &c.  Each  centurion  had  under  him 
one  hundred  men.  The  chief  captain 
resolved  to  place  Paul  beyond  the  power 
of  the  Jews,  and  to  protect  him  as  became 
a  Roman  citizen.  IT  Two  hundred  sol- 
diers. These  foot-soldiers  were  designed 
only  to  guard  Paul  till  he  was  safely  out 
of  Jerusalem.  The  horsemen  only  were 
intended  to  accompany  him  to  Cesarea. 
See  ver.  32.  IT  And  horsemen.  These 
were  commonly  attached  to  foot-soldiers. 
In  this  case,  however,  they  were  designed 
to  attend  Paul  to  Cesarea.  ^  And  spear- 
men, ^ts^tokxpcvg.  This  word  is  found 
nowhere  else  in  the  JNew  Testament, 
and  occurs  in  no  classic  writer.  I^  pro- 
perly means  those  who  iahe,  or  apprehend 
by  the  right  hand ;  and  might  be  applied 
to  those  who  apprehend  prisoners,  or  to 
those  who  hold  a  spear  or  dart  in  the 
right  hand  for  the  purpose  of  throwing  if. 
Some  have  conjectured  that  it  should  be 
read  SsiioiLiKov; — those  who  cast  or  throw 
[a  spear]  with  the  right  hand.  So  the 
Vulgate,  the  Syriac,  and  the  Arabic  un- 
derstand it.  They  were  probably  those 
who  were  armed  with  spears  or  darts, 
and  who  attended  on  the  tribune  as  a 
guard.  ^.At  the  third  hour  of  the  night. 
At  nine  o'clock.  This  was  in  order  that 
it  might  be  done  with  secrecy,  and  to 
elude  the  band  of  desperadoes  that  had 
resolved  to  murder  Paul.  If  it  should 
seem  that  this  guard  was  very  numerous 
for  one  man,  it  should  be  remembered, 
(1.)  That  the  number  of  those  who  had 
conspired  against  him  was  also  large,  and, 


A.  D.  60.] 


CHAPTER  XXIII. 


311 


and  spearmen  two  hundred,  at  the 
third  hour  of  the  night ; 

24  And  provide  them  beasts, 
that  they  may  set  Paul  on,  and 
bring  him  safe  unto  Felix  the 
governor. 

25  And  he  wrote  a  letter  after 
this  manner: 

26  Claudius  Lysias  unto  the 
most  excellent  governor  Felix  send- 
eth  greeting. 

27  This  man  "  was  taken  of  the 
Jews,  and  should  have  been  killed 
of  them :  then  came  I  with  an 
army,  and  rescued  him,  having  un- 
derstood that  he  was  a  Roman. 

28  And  *  when  I  would  have 
known  the  cause  wherefore  they 
accused  him,  I  brought  him  forth 
into  their  council : 

29  Whom  I  perceived  to  be  ac- 

o  c.21.33;  24.7.         6  c.22.30. 


(2.)  That  they  were  men  accustomed  to 
scenes  of  blood,  of  desperate  characters, 
and  who  had  solemnly  sworn  that  they 
would  take  his  life.  In  order,  therefore, 
to  deter  them  effectually  from  attacking 
the  guard,  it  was  made  very  numerous  and 
strong,  and  nearly  five  hundred  men 
were  appointed  to  guard  Paul  as  he  left 
Jerusalem. 

24.  And  provide  them  beasts.  One  for 
Paul,  and  one  for  each  of  his  attendants. 
The  word  translated  beasts  (■''-ry,vy,)  is  of  a 
general  character,  and  may  be  applied 
either  to  horses,  to  camels,  or  to  asses. 
The  latter  were  most  commonly  employ- 
ed in  Judea.  IT  Unto  Felix  the  governor. 
The  governor  of  Judea.  His  place  of 
residence  was  Cesarea,  about  sixty  miles 
from  Jerusalem.  See  Note,  ch.  viii.  40. 
His  name  was  Antonius  Felix,  and  was  a 
freedman  of  Antonia,  the  mother  of  the 
emperor  Claudius.  He  was  high  in  the 
favour  of  Claudius,  and  was  made  by 
him  governor  of  Judea.  Josepluis  calls 
him  Claudius  Felix.  He  had  married 
three  wives  in  succession  that  were  of 
royal  families,  one  of  whom  was  Dru- 
silla,  afterwards  mentioned  in  ch.  xxiv. 
24.  who  was  eiater  to  king  Agrippa.  Ta- 
citus (Hist.  V.  9)  says,  that  he  governed 
with  all  the  authority  of  a  king,  and  the 
baseness  and  insolence  of  a  slave.  "  He 
was  an  unrighteous  governor,  a  base, 
mercenary,  and  bad  man."  (Clarke.)  See 


cused  of  questions  '  of  their  law, 
but  to  have  nothing  '^  laid  to  his 
charge  worthy  of  death  or  of  bonds. 

30  And  when  "  it  was  told  me, 
how  that  the  Jews  laid  wait  for  the 
man,  I  sent  straightway  to  thee, 
and  gave  ^  commandment  to  his  ac- 
cusers also,  to  say  before  thee  what 
thei/  had  against  him.     Farewell. 

31  Then  the  soldiers,  as  it  was 
commanded  them,  took  Paul,  and 
brought  him  by  night  to  Antipatris. 

32  On  the  morrow  they  left  the 
horsemen  to  go  with  him,  and  re- 
turned to  the  castle  : 

33  Who,  when  they  came  to  Ce- 
sarea, and  delivered  the  epistle  «"  to 
the  governor,  presented  Paul  also 
before  him. 

34  And  when  the  governor  had 
read  the  letter,  he  asked    of  what 

cc.18.15;  25.19.       dc.26.31.        e  ver.  20,21.       /24. 
S;  25.6.        g-  ver.25-30. 


his  character  further  described  in  the 
Note  on  ch.  xxiv.  25. 

2fi,  Unto  the  most  excellent  governor  Fe- 
lix. The  most  honoured,  &c.  This  was 
a  mere  title  of  office  ^Greeting.  A  term 
of  salutation  in  an  epistle  wishing  health, 
joy,  and  prosperity. 

27.  Should  have  been  Jiilled  of  them. 
Was  about  to  be  killed  by  fhem.  The 
life  of  Paul  had  been  twice  endangered 
in  this  manner,  ch.  xxi.  30  \  xxiii.  10. 
IT  With  an  army.  With  a  band  of  sol- 
diers,  ver.  10. 

29.  Questions  of  their  law.  vSo  he  un- 
derstood the  whole  controversy  to  be. 
IT  Worthy  of  death.  By  the  Roman  law. 
He  had  been  guilty  of  no  crime  against 
the  Roman  people.  ^  Or  of  bonds.  Of 
chains,  or  of  confinement. 

31.  To  Antipatris.  This  town  was  an- 
ciently called  Cafar-Saba.  Josephus  says 
(Antiq.  xiii.  23.),  that  it  was  about  seven- 
teen miles  from  Joppa.  It  was  about 
twenty-six  miles  from  Cesarea,  and  of 
course  about  thirty-five  from  Jerusalem. 
Herod  the  Great  changed  its  name  to  An- 
tipatris, in  honour  of  his  father  Antipater. 
It  was  situated  in  a  fine  plain,  and  water- 
ed with  many  springs  and  fountains. 

32.  T/iey  left  the  horsemen.  As  they 
were  then  beyond  the  danger  of  the 
conspirators,  the  soldiers  who  had  guard- 
ed them  thus  far  returned  to  Jerusalem. 

34.  Of  what  province  tie  was.    Greek, 


312 


THE  ACTS. 


[A.  D.  60. 


province  he  was.  And  when  he 
understood  that  he  ivas  of  Cilicia ;  " 
35  I  will  hear  thee,  said  he,  when 
thine  accusers  '  are  also  come.  And 
he  commanded  him  to  be  kept  in  ' 
Herod's  judgment-hall. 

CHAPTER  XXIV. 

ND  after   five  days,  Ananias  '^ 
the  high-priest  descended  with 
the  elders,  and  with  a  certain  orator 


A 


a  c.21.39. 

d  c.23.2:25.2. 


b  c.24.1,lfec.  25.16. 


c  Matt.27.27. 


Of  what  heparchy  (='r^?z''a;')  he  was. 
He  knew  from  the  letter  of  Lysias  that 
he  was  a  Roman,  but  he  was  not  inform- 
ed of  what  place  or  province  he  was. 
This  he  doubtless  did  in  order  to  ascer- 
tain whether  he  properly  belonged  to  his 
jurisdiction.  Roman  provinces  were  dis- 
tricts of  country  which  were  intrusted 
to  the  jurisdiction  of  procurators.  How 
far  the  jurisdiction  of  Felix -extended  is 
not  certainly  known.  It  appears,  how- 
ever, that  it  included  Cilicia.  V  Was  of 
Cilicia.  Tarsus,  the  birth-place  of  Paul, 
was  in  this  province,  ch.  xxi.  39. 

35.  In  Herod's  j iidament-hall.  Greek, 
In  the  pretorium  of  Herod.  The  word 
here  used  denoted  formerly  the  tent  of  the 
Roman  prsetor;  and  as  that  was  the  place 
where  justice  was  administered,  it  came 
to  be  applied  to  halls,  or  courts  of  justice. 
This  ha^i  been  reared  probably  by  Herod 
the  Great  as  his  palace,  or  as  a  place  for 
administering  justice.  It  is  probable  also, 
that  prisons,  or  places  of  security,  would 
be  attached  to  such  places. 

CHAPTER  XXIV. 

1.  And  after  five  days.  This  time  was 
occupied,  doubtless,  in  their  receiving  the 
command  to  go  to  Cesarea,  and  in  making 
the  necessary  arrangements.  This  was 
the  twelfth  day  after  his  arrival  at  Jeru- 
salem. See  ver.  11.  IT  Ananias,  fhe  high- 
priest  See  Note,  ch.  xxiii.  2.  IT  Descend- 
ed. Came  down  from  Jerusalem.  This 
was  the  usual  language  when  a  departure 
from  Jerusalem  was  spoken  of  See 
Note,  ch.  XV.  1.  IT  With  a  certain  orator 
named  TerluUus.  Appointed  to  accuse 
Paul.  This  is  a  Roman  name,  and  this 
man  was  doubtless  a  Roman.  As  the 
Jews  were,  to  a  great  extent,  ignorant  of 
the  Roman  customs  and  laws,  and  of  their 
mode  of  administering  justice,  it  is  not 
improbable  that  they  were  in  the  habit  of 
employing  Roman  lawyers  to  plead  their 
causes.  V  Who  informed  the  governor 
against  Paul.   Who  acted  as  the  accuser, 


named  Tertullus,  who    informed  • 
the  governor  against  Paul. 

2  And  when  he  was  called  forth, 
Tertullus  began  to  accuse  him.,  say- 
ing, Seeing  that  by  thee  we  enjoy 
great  quietness,  and  that  very  worthy 
deeds  -/^  are  done  unto  this  nation  by 
thy  providence, 

3  We  accept  it  always,  and  in  all 
places,  most  noble  Felix,  with  all 
thankfulness. 

ePs.n.2.  /P3.12.2. 


or  who  managed  their  cause  before  the 
governor. 

2.  And  when  he  was  called  forth.  When 
Paul  was  called  forth  from  prison.  See  ch. 
xxiii.  35.  IT  We  eytjoy  great  quietness.  This 
was  said  in  the  customary  style  of  flatterers 
and  orators,  to  conciliate  his  favcur,  and  is 
strikingly  in  contrast  with  the  more  honest, 
and  straightforward  introduction  in  the 
reply  of  Paul.  ver.  10.  Though  it  was 
said  for  flattery,  and  though  Felix  was  in 
many  respects  an  unprincipled  man,  yet 
it  was  true  that  his  administration  had 
been  the  means  of  producing  much  peace 
and  order  in  Judea,  and  that  he  had 
done  many  things  that  tended  to  pro- 
mote their  welfare.  In  particular,  he 
had  arrested  a  band  of  robbers,  with  Ele- 
azar  at  their  head,  whom  he  had  sent 
to  Rome  to  be  punished  (Jos.  Ant.  b.  xx. 
ch,  viii.) ;  he  had  arrested  the  Egyptian 
false  prophet,  who  had  led  out  four  thou- 
sand men  into  the  wilderness,  and  who 
threatened  tlie  peace  of  Judea  (see 
Note,  ch.  xxii.  38) ;  and  he  had  repressed 
a  sedition  which  arose  between  the  in- 
habitants of  Cesarea  and  of  Syria.  Jos. 
Jewish  Wars,  b.  ii.  ch.  xiii.  (i  2.  H  Very 
worthy  deeds.  Acts  that  tended  much  to 
promote  the  peace  and  security  of  tlie 
people.  He  referred  to  those  which  have 
just  been  mentioned  as  having  been  ac; 
complished  by  Felix,  particularly  his  suc- 
cess in  suppressing  riots  and  seditions - 
and  as,  in  the  view  of  the  Jews,  the  case 
of  Paul  was  another  instance  of  a  similar 
kind,  he  appealed  to  him  with  the  more 
confidence  that  he  would  suppress  that 
also.  IT  By  thy  providence.  By  thy  fore- 
sight, skill,  vigilance,  prudence. 

3.  We  accept  it  always.  We  admit  that 
it  is  owing  to  your  vigilance,  and  we  ac- 
cept your  interposition  to  promote  peace, 
with  gratitude.  IT  Always,  arid  iti  all 
places.  Not  merely  in  your  presence,  but 
we  always  acknowledge  that  it  is  owing 
to  your  vigilance  that  the  land  is  secure. 


A.  D.  60.] 


CHAPTER  XXIV. 


313 


4  Notwithstanding,  that  I  be  not 
further  tedious  unto  thee,  I  pray 
thee  that  thou  wouldest  hear  us  of 
thy  clemency  a  few  words. 

5  For  we  have  found  this  man  a 
pestilent  fellow,  »  and  a  mover  of 
sedition  among  all  the  Jews  through- 
out the  world,  and  a  ringleader  of 
the  sect  of  the  Nazarenes. 

6  Who  also  hath  gone  about  to 
profane   *  the   temple :    whom  we 

a  Luke  23.2.  c.6.13j  16.20;  17.6;  21.28.  lPet.2.I2.19. 
h  c.19.37;  21.28. 

"  What  we  now  do  in  j^our  presence,  we 
do  also  in  your  absence  ,•  we  do  not  com- 
mend you  merely  when  you  are  present." 
( Wetslein.)  IT  Most  noble  Felix.  This  was 
the  title  of  office,  "ff  With  thankfulness. 
In  this,  there  was  probably  sincerity,  for 
there  was  no  doubt  that  the  peace  of 
Judea  was  owing  to  Felix.  But  at  the 
same  time  that  he  was  an  energetic  and 
vigilant  governor,  it  was  also  true  that  he 
was  pv^ud,  and  avaricious,  and  cruel. 
Josephus  charges  him  with  injustice  and 
cruelty  in  the  case  of  Jonathan,  the  high- 
priest  (Ant.  b.  XX.  ch.  viii.  §  5) ;  and  Taci- 
tus fHist.  b.  V.  ch.  9),  and  Suetonius 
(Life  of  Claudius,  ch.  28),  concur  in  the 
charge. 

4.  Be  not  further  tedious  unto  thee.  By 
taking  up  your  time  with  an  introduction, 
and  with  commendation. 

5.  We  have  found  this  man  a  pestilent 
fellow.  Ao.^.toi'.  This  word  is  commonly 
applied  to  a  plague,  or  pestilence,  and 
then  to  a  man  who  corrupts  the  morals  of 
others,  or  who  is  turbulent,  and  an  exciter 
of  sedition.  Our  translation  somewhat 
weakens  the  force  of  the  original  expres- 
sion. TertuUus  did  not  say  that  he  was  a 
pestilent  fellow,  but  that  he  was  the  very 
pestilence  itself.  In  this  he  referred  to  their 
belief,  that  he  had  been  the  cause  of  exten- 
sive disturbances  every  where  among  the 
Jews.  IT  And  a  mover  of  sedition.  An 
exciter  of  tumult.  This  they  pretended 
he  did  by  preaching  doctrines  contrary  lo 
the  laws  and  customs  of  Moses,  and  ex- 
citing the  Jews  to  tumult  and  disorder. 
IT  Throughout  the  world.  Throughout  the 
Roman  empire,  and  thus  leading  the 
Jews  to  violate  the  laws,  and  to  produce 
tumults,  riots,  and  disorder.  IT  And  a 
ringleader,  n?  oTocrTiTiji/.  This  word  oc- 
curs nowhere  else  in  the  New  Testa- 
ment. It  is  properly  a  military  word,  and 
denotes  one  who  stands  first  in  an  army, 
a  standard-bearer,  a  leader,  or  command- 
er.   The  meaning  is,  that  Paul  had  been 

2  D 


took,  and  would  have  judged  "^  ac- 
cording to  our  law  : 

7  But  the  chief  '^  captain  Lysias 
came  upon  us,  and  with  great  vio- 
lence took  him  away  out  of  our 
hands, 

8  Commanding  his  accusers  *  to 
come  unto  thee:  by  examining  of 
whom,  thyself  mayest  take  know- 
ledge of  all  these  things  whereof 
we  accuse  him. 


so  active,  and  so  prominent  in  preaching 
the  gospel,  that  he  had  been  a  leader  or 
the  principal  person  in  extending  the  sect 
of  the  Nazarenes.  IT  Of  the  sect.  The 
original  word  here  (a<V^<^£ '^0  is  the  word 
from  which  we  have  derived  the  term 
heresy.  It  is,  however,  properly  translated 
sect,  or  party,  and  should  have  been  so 
translated  in  ver.  14.  See  Note,  ch.  v.  17. 
IT  Of  the  Nazarenes.  This  was  the  name 
usually  given  to  Christians  by  way  of 
contempt.  They  were  so  called  because 
Jesus  was  of  Nazareth. 

6.  Who  also  hath  gone  about.  Who  has 
endeavoured.  IT  To  profane  the  temple. 
This  was  a  serious,  but  unfounded  charge. 
It  arose  from  the  gross  calumny  of  the 
apostle,  when  they  pretended  that  he  had 
introduced  Greeks  into  that  sacred  place, 
ch.  xxi.  28.  To  this  charge  the  apostle 
replies  in  ver.  18.  IT  And  would  have 
judged.  That  is,  would  have  condemned 
and  punished.  IT  According  to  our  law. 
Their  law,  which  forbade  the  introduc- 
tion of  strangers  into  the  temple. 

7.  But  the  chief  captain,  &c.  TertuUus 
pretends  that  they  would  have  judged 
Paul  righteously,  if  Lysias  had  not  inter- 
posed ;  but  the  truth  was,  that  without 
regard  to  law  or  justice,  they  would  have 
murdered  him  on  the  spot. 

8.  Commanding  his  accusers,  &c.  ch. 
xxiii.  30.  ^  By  examining  of  whom.  That 
is,  the  Jews  who  were  then  present.  Ter- 
tuUus presented  them  as  his  witnesses  of 
the  truth  of  what  he  had  said.  It  is  evi- 
dent that  we  have  here  only  the  summa- 
ry or  outline  of  the  speech  which  Ter- 
tuUus made.  It  is  incredible  that  a  Roman 
rhetorician  would  have,  on  such  an  oc- 
casion, delivered  an  address  so  brief,  fo 
meagre,  and  so  destituteof  display  as  this. 
But  it  is  doubtless  a  correct  summary  of 
his  address,  and  contains  the  leading 
points  of  the  accusation.  It  is  customary 
for  the  sacred  writers,  as  for  other  writ- 
ers, to  give  only  the  outhne  of  discourses 


314 


THE  ACTS. 


[A.  D.  60, 


9  And  the  Jews  also  assented, 
saying  that  these  things  were  so. 

10  Then  Paul,  after  that  the  ^ 
governor  had  beckoned  unto  him  to 
speak,   answered,  Forasmuch  as  I 

i  Felix,  made  Procurator  over  Judea,  A.  D.  53. 


and  arguments.  Such  a  course  was  in- 
evitable, unless  the  New  Testament  had 
been  swelled  to  wholly  undue  propor- 
tions. 

9.  And  the  Jews  also  assented.  The 
Jews  who  had  accompanied  Tertullus  to 
Cesarea.  They  had  gone  as  the  accusers 
of  Paul,  and  they  bore  testimony,  when 
called  upon,  to  the  truth  of  all  that  the 
orator  had  said.  Whether  they  were 
examined  individually  or  not,  is  not  de- 
clared. In  whatever  way  their  testimony 
was  arrived  at,  they  confirmed  unani- 
mously the  accusation  which  he  had 
brought  against  Paul. 

10.  Had  beckoned  unto  him  to  speoK. 
Either  by  a  nod  or  by  the  hand.  IT  Hast 
been  of  many  years.  Felix  and  Cumanus 
had  been  joint-governors  of  Judea;  but 
after  Cumanus  had  been  condemned  for 
his  bad  administration  of  the  affairs,  the 
government  fell  entirely  into  the  hands 
of  Felix.  This  was  about  seven  years 
before  Paul  was  arraigned  before  hihi, 
and  might  be  called  many  years,  as  he 
had  been  long  enough  there  to  be- 
come acquainted  with  the  customs  and 
habits  of  the  Jews ;  and  it  might  also  be 
called  long  in  comparison  with  the  short 
time  which  any  of  his  immediate  prede- 
cessors had  held  the  office.  See  Jose- 
phus.  Ant.  b.  xx.  ch.  vi,  vii.  ^  A  judge. 
This  word  is  evidently  used  here  in  the 
sense  of  magistrate,  or  one  appointed  to 
administer  the  affairs  of  government.  To 
determine  litigated  matters  was,  however, 
one  part  of  his  office.  It  is  remarkable 
that  Paul  did  not  begin  his  speech  as 
Tertullus  had  done,  by  any  flattering 
address,  or  by  any  of  the  arts  of  rhetoric. 
He  founded  his  plea  on  the  justice  of  his 
cause,  and  on  the  fact,  that  Felix  had 
had  so  much  experience  in  the  affairs  of 
Judea  that  he  was  well  qualified  to  un- 
derstand the  merits  of  the  case,  and  to 
judge  impartially.  Paul  was  well  ac- 
quainted with  his  character  (see  Note, 
ch.  xxiv.  25),  and  would  not  by  flattering 
words  declare  that  which  was  not  strictly 
true.  ^  I  do  the  more  cheerfully,  &c. 
Since  yoii  are  so  well  acquainted  with 
the  customs  and  habits  of  the  Jews,  I 
the  more  readily  submit  the  case  to  your 
disposal.  This  address  indicated  great 
confidence  in  the  justice  of  his  cause; 


know  that  thou  hast  been- of  many 
years  a  judge  unto  this  nation,  I 
do  the  more  cheerfully  answer  "  for 
myself : 

11    Because    that  thou    mayest 


a  lPet.3.15. 


and  was  the  language  of  a  man,  bold, 
fearless,  and  conscious  of  his  innocence. 
11.  Because  that  thou  mayest  under- 
stand. Gr.  'Thou  being  able  to  know.' 
That  is,  he  could  understand  or  know,  by 
taking  the  proper  evidence.  Paul  does 
not  mean  to  say  that  Felix  could  under- 
stand the  case,  because  he  had  been  many 
years  a  judge  of  that  nation.  That  fact 
would  qualify  him  to  judge  correctly,  or 
to  understand  the  customs  of  the  Jews. 
But  the  fact,  that  he  had  been  but  twelve 
days  in  Jerusalem,  and  had  been  orderly 
and  peaceable  there,  Felix  could  ascer- 
tain only  by  the  proper  testimony.  The 
first  part  of  Paul's  defence  (ver.  11 — 13) 
consists  in  an  express  denial  of  what  they 
alleged  against  him.  IT  Are  yet  but  ttcelve 
days.  Beza  reckons  these  twelve  days 
in  this  manner :  The  first  was  that  on 
which  he  came  to  Jerusalem,  ch.  xxi.  15. 
The  second  he  spent  with  James  and 
the  apostles,  ch.  xxi.  18.  Six  days  were 
spent  in  fulfilling  his  vovi'.  ch.  xxi.  21.  26. 
On  the  ninth  day  the  tumult  arose,  being 
the  seventh  day  of  his  vow,  and  on  this 
day  he  was  rescued  b}''  Lysias.  ch.  xxi. 
27 ;  xxii.  29.  The  tenth  day  he  was  be- 
fore the  sanhedrim,  ch.  xxii.  30 ;  xxiii.  10. 
On  the  eleventh  the  plot  was  laid  to  take 
his  life,  and  on  the  same  day,  at  evening, 
he  was  removed  to  Cesarea.  The  days 
on  which  he  was  confined  at  Cesarea  are 
not  enumerated,  since  his  design  in  men- 
tioning the  number  of  days  was,  to  show 
the  improbability  that,  in  that  time,  he 
had  been  engaged  in  producing  a  tumult; 
and  it  would  not  be  pretended  that  he 
had  been  so  engaged  while  confined  in 
a  prison  at  Cesarea.  The  defence  of  Paul 
here  is,  that  but  twelve  days  occurred 
from  the  time  that  he  went  to  Jerusalem 
till  he  was  put  under  the  custody  of 
Felix;  and  that  during  so  short  a  time 
it  was  wholly  improbable  that  he  would 
have  been  able  to  excite  sedition.  IT  For 
to  worship.  This  farther  shows  that  the 
design  of  Paul  was  not  to  produce  sedi- 
tion. He  had  gone  up  for  the  peaceful  pur- 
pose of  devotion,  and  not  to  produce  riot 
and  disorder.  That  this  was  his  design 
in  going  to  Jerusalem,  or  at  least  a  part 
of  his  purpose,  is  indicated  by  the  pas- 
sage in  Acts  XX.  16.  It  should  be  observ- 
ed, however,  that  our  translation  con- 


A.  D.  60.] 


CHAPTER  XXIV. 


315 


understand  that  there  are  yet  but 
twelve  days  since  I  went  up  to  " 
Jerusalem  for  to  worship. 

12  And  they  neither  ''  found  me 
in  the  temple  disputing  with  any 
man,  neither  raising  up  the  people, 
neither  in  the  synagogues,  nor  in 
the  city. 

ac.21.15.  fc  c.25.85  28.17. 


veys  an  idea  which  is  not  necessarily  in 
the  Greek — that  this  was  the  design  of 
his  going  to  Jerusalem.  The  original  is, 
'  Since  I  went  up  to  Jerusalem  worship- 
ping' (3-fO(rxui/iio-c<.i');  i.e.  he  was  actually 
engaged  in  devotion  when  the  tumult 
arose.  But  his  main  design  in  going  to 
Jerusalem  was,  to  convey  to  his  suffering 
countrymen  there  the  benefactions  of  the 
Gentile  churches.  See  ver.  17.  Rom.  xv. 
25,  26. 

12.  And  they  neither  found  me,  &c. 
The  first  charge  of  Tertullus  against 
Paul  was  (ver.  5),  that  he  was  "  a  pesti- 
lent fellow,  and  a  mover  of  sedition." 
The  charge  of  his  being  a  pest  was  so 
general,  that  Paul  did  not  think  it  neces- 
sary to  attempt  to  refute  it.  To  the  spe- 
cification, that  he  was  a  mover  of  sedi- 
tion, he  replies  by  a  firm  denial,  and  by 
a  solemn  declaration  that  they  had  not 
found  him  in  any  synagogue,  or  in  the 
city,  or  in  the  temple,  either  disputing  or 
exciting  a  tumult.  His  conduct  there 
had  been  entirely  peaceable ;  and  they 
had  no  right  to  suppose  that  it  had  been 
otherwise  any  where. 

13.  Neither  can  they  prove  the  things, 
&c.  That  is,  that  I  am  a  mover  of  sedi- 
tion, or  a  disturber  of  the  peace  of  the 
people.  This  appeal  he  boldly  makes  i 
he  challenges  investigation  ;  and  as  they 
did  not  offer  to  specify  any  acts  of  disor- 
der or  tumult  excited  by  him,  this  charge 
falls  of  course. 

14.  But  this  I  confess,  &c.  The  next 
specification  in  the  charge  of  Tertullus 
was  (ver.  5),  that  he  was  "  a  ringleader 
of  the  sect  of  the  Nazarehes."  To  this, 
Paul  replies  in  this,  and  the  two  follow- 
ing verses.  Of  this  reply  we  may  ob- 
serve, (1.)  That  he  does  not  stoop  to  notice 
the  contempt  implied  in  the  use  of  the 
word  Nazarenes.  He  was  engaged  in  a 
more  important  business  than  to  contend 
about  the  name  which  they  chose  to  give 
to  Christians.  (2.)  He  admits  that  he  be- 
longed to  that  sect  or  class  of  people. 
That  he  was  a  Christian,  he  neither  de- 
nied, nor  was  disposed  to  deny.    (3.)  He 


13  Neither  can  they  prove  '  the 
things  whereof  they  now  accuse  me. 

14  But  this  I  confess  unto  thee, 
that  after  the  way  which  they  call 
heresy,  so  ^  worship  I  the  God  of 
*  my  fathers,  believing  all  things 
which  are  ^  written  in  the  law  and 
^  the  prophets  ; 


clPet.3.16.        dMic.4.i5. 
24.27.  c.26.22;  28.23. 
Jno.1.45.  c.13.15.  Rom.3.21. 


e2Tim.l.3.       /Luke 
Matt.22.40.  Luke  16.16. 


maintains  that  in  this  way  he  is  still  wor- 
shipping the  God  of  his  fathers.  Of  this, 
the  fact  that  he  was  engaged  in  worship 
in  the  temple,  was  sufficient  proof  (4.)  He 
shows  them  that  he  believed  only  what 
was  written  in  the  law  and  the  prophets  ; 
that  this  involved  the  main  doctrine  of 
their  religion — the  hope  of  the  resurrec- 
tion of  the  dead  (ver.  15) ;  and  that  it 
was  his  constant  and  earnest  desire  to 
keep  a  pure  conscience  in  all  things,  ver. 
16.  These  are  the  points  of  his  defence 
to  this  second  charge,  and  we  shall  see 
that  they  fully  meet  and  dispose  of  the 
accusation.  IT  After  the  way.  After  the 
manner  or  mode  of  worship.  IT  Which 
they  call  heresy.  This  translation  does 
not  express  to  us  the  force  of  the  original. 
We  have  attached  to  the  word  heresy  an 
idea  which  is  not  conveyed  by  the  Greek 
word,  and  now  commonly  understand  by 
it,  error  of  doctrine.  In  Paul's  answer 
here,  there  is  an  explicit  reference  to 
their  charge,  which  does  not  appear  in 
our  version.  The  charge  of  Tertullus 
was,  that  he  was  the  ringleader  of  the 
sect  (T>is  aTeEcrii'x;)  of  the  Nazarenes.  ver. 
5.  To  this,  Paul  replies,  '  After  the  way 
which  they  call  sect  (ii^so-jv,  not  error 
of  doctrine,  but  after  a  way  which  thej' 
maintain  is  producing  division  or  schism) 
so  worship  I  the  God  of  my  fathers.' 
Paul  was  not  ashamed  to  be  called  a  fol- 
lower of  that  sect  or  pUTty  among  the 
Jewish  people.  Nor  should  we  be  asham- 
ed to  worship  God  in  a  mode  that  is  called 
heresy  or  schism,  if  we  do  it  in  obedience 
to  conscience  and  to  God.  ^  So  worship 
I.  I  continue  to  worship.  I  have  not  de- 
parted from  the  characteristic  of  the  Jew- 
ish people,  the  proper  and  public  acknoAV- 
ledgment  of  the  God  of  the  Jews.  IT  The 
God  of  my  fathers.  My  fathers'  God; 
Jehovah;  the  God  whom  my  Jewish  an- 
cestors adored.  There  is  something  very 
touching  in  this,  and  fitted  to  find  its  wa)'^ 
to  the  heart  of  a  Jew.  He  had  introduced 
no  new  object  of  worship  (comp.  Deut. 
xiii.  1 — 5) ;  he  had  not  become  a  follower 
of  a  false  or  foreign  God ;  and  this  fact 


316 


THE  ACTS. 


[A.  D  60. 


15  And  have  hope  "  toward  God, 
which  they  themselves  also  allow, 
that  there  shall  be  a  resurrection 
^  of  the  dead,  both  of  the  just  and 
unjust. 

16  And  herein  do  I  exercise  my- 

o  c.23.6,&c.  26.6,7;  28.20,&c.  b  Dan.12.2.  Jno.5. 

»S,29.  lCor.15.12-27.  Rom.20.6,13. 

was  really  a  reply  to  their  charge,  that 
he  was  setting  up  a  new  sect  in  religion. 
The  same  thing  Paul  affirms  of  himself 
in  2 Tim.  i.  3 :  "I  thank  God,  whom  I 
serve  from  my  forefathers  with  a  pure 
conscience."  IT  Believing  all  things,  &c. 
Particularly  respecting  the  Messiah.  So 
he  more  fully  explains  his  meaning  in 
his  speech  before  king  Agrippa.  ch.  xxvi. 
23.  IT  Li  the  law  and  in  the  prophets.  Com- 
manded in  the  law  of  Moses,  and  fore- 
told by  the  prophets.  That  Paul  had 
ever  disbelieved  any  of  these  things,  they 
could  not  prove;  and  his  whole  course 
had  shown  that  he  fully  credited  the 
sacred  records.  Most  of  his"  arguments 
in  defending  Christianity  had  been  drawn 
from  the  Jewish  writings. 

15.  And  have  hope  toward  God.  Hav- 
ing a  hope  of  the  resurrection  of  the 
dead,  which  arises  from  the  promises  of 
God.  IF  Which  they  themselves,  &c.  That 
is,  the  Pharisees.  Perhaps  he  designated 
in  this  remark  the  Pharisees  who  were 
present.  He  held  nothing  in  this  great 
cardinal  point,  which  they  did  not  also 
hold.  For  the  reasons  why  Paul  intro- 
duced this  point  so  prominently,  and  the 
success  of  thus  introducing  it,  see  Note 
on  ch.  xxiii.  1 — 9.  IT  Both  of  the  just,  and 
of  the  unjust.  Of  the  righteous  and  the 
wicked  ;  that  is,  of  all  the  race.  As  they 
held  this,  they  could  not  arraign  him  for 
holding  it  also. 

16.  And  herein.  In  this,  or  for  this  pur- 
pose. ^  Do  I  exercise  myself.  'Ao-xi.  1 
accustom  or  employ  myself;  I  make  it 
my  constant  aim  and  endeavour.  It  is 
the  purpose  of  my  constant  study.  Paul 
often  appeals  to  his  conscientiousness  as 
the  leading  habit  of  his  life.  Even  before 
his  conversion  he  endeavoured  to  act  ac- 
cording to  the  dictates  of  conscience. 
See  Acts  xxvi.  9.  Comp.  Phil.  iii.  5,  6. 
^  To  have  always  a  conscience,  &c.  To 
do  that  which  Is  right,  so  that  my  con- 
science shall  approve  of  it,  and  never 
reproach  me.  It  Void  of  offence.  'Arr^o- 
tru'c-Tov.  That  which  is  inoffensive,  or 
which  does  not  cause  one  to  stumble  or 
fall.  He  mean.s,  that  he  endeavoured  to 
keep  his  conscience  so  enlightened  and 
pure  in  regard  to  duty,  and  that  he  acted 


self,  to  hp,ve  '^  always  a  conscience 
void  of  offence  toward  God  and 
toward  men. 

17  Now  after  many  years,  I 
came  '^  to  bring  alms  to  my  nation, 
and  offerings. 

c  c.23.1.  d  c.11.29,30;  20.16.  Roin.15.25 


according  to  its  dictates  in  such  a  way 
that  his  conduct  should  not  be  displeasing 
to  God,  or  injurious  to  man.  To  have 
such  a  conscience  implies  two  things . 
(1.)  That  it  be  enlightened  or  properly 
informed  in  regard  to  truth  and  duty 
and,  (2.)  That  that  which  is  made  known 
to  be  right  should  be  honestly  and  faith- 
fully performed.  Without  these  two 
things,  no  man  can  have  a  conscience 
that  shall  be  inoffensive  and  harmless. 
IT  Toward  God.  In  an  honest  endeavour 
to  discharge  all  the  duties  of  public  and 
private  worship,  and  to  dp  constantly 
what  he  requires.  In  believing  all  that 
he  has  spoken  ;  doing  all  that  he  requires ; 
and  offering  to  him  the  service  which 
he  approves.  IT  Toward  men.  In  endea- 
vouring to  meet  all  the  demands  of  jus- 
tice and  mercy  ;  to  advance  their  know- 
ledge, happiness,  and  salvation ;  so  that 
I  may  look  back  on  my  life  with  the 
reflection  that  1  have  done  all  that  I 
ought  to  have  done,  and  all  that  I  could 
do,  to  promote  the  welfare  of  the  whole 
human  family.  What  a  noble  principle 
of  conduct  was  this !  How  devoted,  and 
how  pure  !  How  unlike  the  conduct  of 
those  who  live  to  gratify  debasing  sen- 
sual appetites,  or  for  gold  or  honour  ;  and 
who  pass  their  lives  in  such  a  manner 
as  to  offer  the  grossest  offence  to  God, 
and  to  do  the  most  injury  to  man !  The 
great  and  noble  aim  of  Paul  was  to  be 
pure  ;  and  no  slander  of  his  enemies,  no 
trials,  persecutions,  or  perils,  and  no  pains 
of  dying  could  take  away  the  approving 
voice  of  conscience.  Alike  in  his  travels, 
and  in  his  persecutions ;  among  friends 
and  foes ;  when  preaching  in  the  syna- 
gogue, the  city,  or  the  desert ;  or  when 
defending  himself  before  governors  and 
kings,  he  had  this  testimony  of  a  self- 
approving  mind.  Happy  they  who  thus 
frame  their  lives.  And  happy  will  be 
the  end  of  a  life  where  this  has  been  the 
grand  object  of  the  journey  through  this 
world. 

17.  Now  after  many  years.  AfVer  many 
years  absence.  Paul  here  commences  a 
reply  to  the  charges  of  Tertullus,  that  he 
had  endeavoured  to  profane  the  temple 
ver.  6.    He    begins,   by  saying  that  his 


A.  D.  GO.] 


CHAPTER  XXIV. 


317 


18  Whereupon  certain  Jews  from 
Asia  found  me  purified  in  the  tem- 
ple, neither  with  multitude,  nor 
with  tumult : 

19  Who  ought  to  have  been  here 
«  before  thee,  and  object,  if  they 
had  aught  against  me. 

20  Or  else  let  these  same  here 
say,  if  they  have  found  any  evil- 


design  in  coming  up  to  Jerusalem  was, 
to  bring  to  them  needed  aid  in  a  time  of 
distress.  It  would  be  absurd  to  suppose, 
therefore,  that  his  object  in  coming  was 
to  violate  the  customs  of  the  temple,  and 
to  defile  it.  ^  I  came  to  bring.  Seech, 
xi.  29,  30.  Note,  Rom.  xv.  25,  26.  %Alms. 
Charities ;  the  gift  of  the  churches.  IF  To 
my  nation.  JNot  to  all  the  nation ;  but  to 
the  poor  saints  or  Christians  who  were 
in  Judea,  and  who  were  suflTering  much 
by  persecutions  and  trials.  H  And  offer- 
ings. The  word  used  here  properly  de- 
notes an  offering  or  gift  of  any  kind  ;  but 
it  is  usually  applied  to  an  oblation,  or 
offering  made  to  God  in  the  temple — a 
thank-offering,  a  sacrifice.  This  is  proba- 
bly its  meaning  here.  He  came  to  bring 
aid  to  his  needy  countrymen,  and  an  offer- 
ing to  God ;  and  it  was,  therefore,  no  part 
of  his  purpose  to  interfere  with,  or  to  pro- 
fane the  worship  of  the  temple. 

18.  Certain  Jews  from  Asia.  ch.  xxi.  27. 
II  Found  me  purified  in  the  temple,  ch.  xxi. 
26,  27.  They  found  me  engaged  in  the 
sacred  service  of  completing  the  observ- 
ance of  my  vow.  IT  Neither  with  multi- 
tude. Not  having  introduced  a  multitude 
with  me — in  a  quiet  and  peaceful  man- 
ner. 

19.  Who  ought  to  have  been  here,  &c. 
They  were  the  proper  witnesses ;  as  they 
had  stayed  away,  it  showed  that  they 
were  not  prepared  to  undergo  a  strict 
examination.  Paul,  therefore,  justly  com- 
plains that  the  very  persons  who  alone 
could  testify  against  him  were  absent, 
and  showed  that  there  was  really  no 
well-founded  charge  against  him.  They 
alone  could  testify  as  to  any  thing  that 
occurred  in  the  temple ;  and  as  they 
were  not  present,  that  charge  ought  to 
be  dismissed. 

20.  Or  else.  Since  they  are  not  here 
to  witness  against  me  in  regard  to  what 
occurred  in  the  temple,  let  these  here 
present  bear  witness  against  me,  if  they 
can,  in  regard  to  any  other  part  of  my 
conduct.  This  was  a  bold  appeal,  and 
it  showed  his  full  consciousness  of  inno- 

2d3 


doing  in  me,  while  I  stood  before 
the  council ; 

31  Except  it  be  for  this  one  voice, 
that  I  cried  standing  among  them. 
Touching  the  resurrection  of  the 
dead,  I  am  called  in  question  by 
you  this  day. 

22  And  when  Felix  heard  these 
things,  having  more  perfect  know- 


cence.  IF  Let  these  same  here  say.  The 
Jews  who  are  here  present.  IF  Ajiy  evil- 
doing.  Any  improper  conduct,  or  any 
violation  of  the  law.  IF  While  £  sioo'd 
before  the  council.  The  sanhedrim,  ch. 
xxiii.  1 — 10.  As  they  were  present  there, 
Paul  admits  that  they  were  competent 
to  bear  witness  to  his  conduct  on  that 
occasion ;  and  calls  upon  them  to  testify, 
if  they  could,  to  any  impropriety  in  his 
conduct. 

21.  Except  it  be  for  this  one  voice.  For 
this  one  expression,  or  declaration.  This 
was  what  Paul  had  said  before  the  coun- 
cil— the  main  thing  on  which  he  had 
insisted,  and  he  calls  on  them  to  testify 
to  this,  and  to  show,  if  they  could,  that  in 
this  •  declaration  he  had  been  wrong. 
Chubb,  and  other  infidels  have  supposed 
that  Paul  here  acknowledges  that  he  was 
wrong  in  the  declaration  which  he  made, 
when  he  said,  that  he  was  called  in 
question  for  the  doctrine  of  the  resurrec- 
tion of  the  dead  (ch.  xxiii.  6),  and  his  con- 
science reproached  him  for  appearing  to 
be  time-serving,  and  for  concealing  the 
true  cause  of  offence  against  him ;  and 
for  attempting  to  take  advantage  of  their 
divisions  of  sentiment,  and  endeavouring 
to  produce  discord  in  the  council.  But 
against  this  interpretation  we  may  urge 
the  following  considerations :  (1.)  Paul 
wished  to  fix  their  attention  on  the  mem 
thing  which  he  had  said  before  the  coun- 
cil. (2.)  It  was  true,  as  has  been  shown 
on  the  passage  (xxiii.  1 — 10),  that  this 
was  the  principal  doctrine  which  Paul 
had  been  defending.  (3.)  If  they  were 
prepared  to  witness  against  him  for  hold- 
ing and  teaching  the  resurrection  of  the 
dead  as  a  false  or  evil  doctrine,  he  called 
on  them  to  do  it.  As  this  had  been  the 
only  thing  which  they  had  witnessed  be- 
fore the  council,  he  calls  on  them  to  tes^ 
tify  to  what  they  knew  only,  and  to  show 
if  they  could,  that  this  was  wrong. 
IF  Touching  the  resurrection,  &c.  Re- 
specting the  resurrection,  ch.  xxiii.  6. 

22.  Having  more  perfect  Jcnowledge  of 
that  way.    Our  translation  of  this  verse 


318 


ledge  of  that  way,  he  deferred 
them,  and  said.  When  Lysias  "  the 
chief  captain  shall  come  down,  I 
will  know  the  uttermost  of  your 
matter. 

23  And  he  commanded  a  centu- 

a  ver.7. 

is  very  obscure,  and  critics  are  divided 
about  the  proper  interpretation  of  the 
original.  Many  (Erasmus,  Luther,  Mi- 
chaehs,  Morus,  &c.)  render  it,  '  ahhough 
he  had  a  more  perfect  knowledge  of  the 
Christian  doctrine  than  Paul's  accusers 
had,  yet  he  deferred  the  hearing  of  the 
cause  till  Lysias  had  come  down.'  They 
observe  that  he  might  have  obtained  this 
knowledge,  not  only  from  the  letter  of 
Lysias,  but  from  public  rumour,  as  there 
were  doubtless  Christians  at  Cesarea. 
They  suppose  that  he  deferred  the  cause, 
either  with  the  hope  of  receiving  a  bribe 
from  Paul  (comp.  ver.  26),  or  to  gratify 
the  Jews  with  his  being  longer  detained 
as  a  prisoner.  Others,  among  whom  are 
Beza,  Grotius,  Rosenmuller,  and  Dod- 
dridge, suppose  that  it  should  be  ren- 
dered, '  he  deferred  them,  and  said,  after 
I  have  been  more  accurately  informed 
concerning  this  way,  when  Lysias  has 
come  down,  I  will  hear  the  cause.'  This 
is  doubtless  the  true  interpretation  of  the 
passage,  and  it  is  rendered  more  probable 
by  the  fact  that  Felix  sent  for  Paul,  and 
heard  him  concerning  the  faith  of  Christ 
(ver.  24),  evidently  with  a  design  to  make 
himself  better  acquainted  with  the 
charges  against  him,  and  the  nature  of 
his  belief:  IT  Of  that  way.  Of  the 
Christian  religion.  This  expression  is 
repeatedly  used  by  Luke  to  denote  the 
Christian  doctrine.  Note,  eh.  ix.  2.  IT  He 
deferred  them.  He  put  them  off;  he 
postponed  the  decision  of  the  case ;  he 
adjourned  the  trial.  IF  When  Lysias,  &c. 
Lysias  had  been  acquainted  with  the  ex- 
citement and  its  causes,  and  Felix  regard- 
ed him  as  an  important  witness  in  regard 
to  the  true  nature  of  the  charges  against 
Paul.  IF  /  will  know  the  uttermost,  &c. 
]  shall  be  fully  informed  and  prepared  to 
decide  the  cause. 

23.  And  he  commanded,  &c.  It  is  evi- 
dent from  this  verse,  that  Felix  was  dis- 
posed to  show  Paul  all  the  favours  that 
were  consistent  with  his  safe  keeping. 
He  esteemed  him  to  be  a  persecuted 
man,  and  doubtless  regarded  the  charges 
against  him  as  entirely  malicious.  What 
was  Felix's  mO'ive  in  this  cannot  be  cer- 
tainly known.   It  is  not  improbable,  how- 


THE  ACTS.  [A.  D.  GO, 

rion  to  keep  Paul,  and  to  let  him 
have  liberty,  *  and  that  he  should 
forbid  none  of  his  acquaintance  to 
minister  or  to  come  unto  him. 

24  And  after  certain  days,  when 
Felix  came  with  his  wife  Drusilla, 

ic.27.35  28.16. 


ever,  that  he  detained  him,  (1.)  To  gratify 
the  Jews  by  keeping  him  in  custody  as 
if  he  were  guilty;  and,  (2 )  That  he  hoped 
the  friends  of  Paul  would  give  him 
money  to  release  him.  Perhaps  it  was 
for  this  purpose  that  he  gave  orders  that 
his  friends  should  have  free  access  to 
him,  that  thus  Paul  might  be  furnished 
with  the  means  of  purchasing  his  free- 
dom. 

24.  Felix  came,  with  his  wife  DrusUla. 
Drusilla  was  the  daughter  of  Herod 
Agrippa  the  elder,  and  was  engaged  to 
be  married  to  Epiphanes,  the  son  of  king 
Antiochus,  on  condition  that  he  would 
embrace  the  Jewish  religion ;  but  as  he 
afterwards  refused  to  do  that,  the  con- 
tract was  broken  off.  Afterwards  she 
was  given  in  marriage,  by  her  brother 
Agrippa  the  younger,  to  Azizus  king  of 
Emesa,  upon  his  consent  to  be  circum- 
cised. When  Felix  was  governor  of  Ju- 
dea,  he  saw  Drusilla,  and  fell  in  love 
with  her,  and  sent  to  her  Simon,  one  of 
his  friends,  a  Jew,  by  birth  a  Cyprian, 
who  pretended  to  be  a  magician,  to  en- 
deavour to  persuade  her  to  forsake  her 
husband,  and  to  marry  Felix.  According- 
ly, in  order  to  avoid  the  envy  of  her  sis- 
ter Bernice,  who  treated  her  ill  on  ac- 
count of  her  beauty,  "  she  was  prevailed 
on,"  says  Josephus,  "  to  transgress  the 
laws  of  her  forefathers,  and  to  marry 
Felix."  Josephus,  Antiq.  b.  xx.  ch.  vii. 
§  1,  2.  She  was,  therefore,  living  in 
adultery  with  him,  and  this  was  probably 
the  reason  why.  Paul  dwelt  in  his  dis- 
course before  Felix  particularly  on  "  tem- 
perance," or  chastity.  Note,  ver.  25. 
IF  He  sent  for  Paul,  and  heard  him.  Per- 
haps he  did  this,  in  order  to  be  more  fully 
acquainted  with  the  case  which  was  sub- 
mitted to  him.  It  is  possible  also  that  it 
might  have  been  to  gratify  his  wife,  who 
was  a  Jewess,  and  who  doubtless  had  a 
desire  to  be  acquainted  with  the  princi- 
ples of  this  new  sect.  It  is  certain 
also  that  one  object  which  Felix  had 
in  this,  was  to  let  Paul  see  how  de- 
pendent he  was  on  him,  and  to  induce 
him  to  purchase  his  libert).'.  IF  Concern- 
ing the  faith  in  Christ.  Concerning  the 
Christian  religion.       Faith  in  Christ  ib 


A.  D.  60.] 


CHAPTER  XXIV. 


319 


which  was  a  Jewess,  he  sent  for 
Paul,  and  heard  him  concerning  the 
faith  in  Christ. 

o  Prov.I6.12.  Jer.22.15-17.  Dan.4.27.  Jno.16.8. 
b  Prov.3l.4,5.  Dan.5.1-4.  Hos.7.5.  lPet.4.4. 


often  used  to  denote  the  whole  of  Chris- 
tianity, as  it  is  the  leading  and  character- 
istic feature  of  the  religion  of  the  gospel. 
25.  And  as  he  reasoned.  Greek,  "  And 
he  discoursing."  AiaA-ij^o/tiKou  Ss  iuroj. 
No  argument  should  be  drawn  from  the 
word  that  is  used  here,  to  prove  that  Paul 
particularly  appealed  to  reason,  or  that 
his  discourse  was  argumentative.  That  it 
was  so  is,  indeed,  not  improbable,  from  all 
that  we  know  of  the  man,  and  from  the 
topics  on  which  he  discoursed.  But  the 
word  used  here  means  simply,  .as  he  dis- 
coursed, and  is  applied  usually  to  making 
a  public  address,  to  preaching,  &c.  in 
whatever  way  it  is  done.  Acts  xvii.  2  ; 
xviii.  4.  19;  xix.  8,  9;  xxiv.  12.  Felix 
and  Drusilla  intended  this  as  a  matter 
of  entertainment  or  amusement.  Paul 
readily  obeyed  their  summons,  as  it  gave 
him  an  opportunity  to  preach  the  gospel 
to  them  ,•  and  as  they  desired  his  senti- 
ments in  regard  to  the  faith  in  Christ,  he 
selected  those  topics  which  were  adapted 
to  their  condition,  and  stated  those  princi- 
ples of  the  Christian  religion  which  were 
fitted  to  arrest  their  attention,  and  lead 
them  to  repentance.  Paul  seized  every 
opportunity  of  making  known  the  gospel ; 
and  whether  a  prisoner  or  at  liberty ; 
whether  before  princes,  governors,  kings, 
or  common  people,  was  equally  prepared 
to  defend  the  pure  and  holy  doctrines  of 
the  cross.  His  boldness  in  this  instance 
is  the  more  remarkable  as  he  was  de- 
pendent on  Felix  for  his  pardon.  A  time- 
server  or  an  impostor  would  have  chosen 
such  topics  as  would  have  conciliated  the 
favour  of  the  judge,  and  procured  his  par- 
don. He  would  have  flattered  his  vanity 
or  palliated  his  vices.  But  suck  an  idea 
Jiever  seems  to  have  occurred  to  Paul. 
His  aim  was  to  defend  the  truth  ;  and  to 
save,  if  possible,  the  souls  of  Drusilla 
and  of  Felix.  ^  Of  righteousness.  Ui^i 
SiKXioa-'jvt?.  Of  justice.  Not  of  the  justice 
of  God  particularly,  but  of  the  nature 
and  requirements  of  justice  in  the  rela- 
tions of  life,  the  relations  which  we  sustain 
to  God  and  to  man.  This  was  a  proper 
topic  with  which  to  introduce  his  dis- 
course, as  it  was  the  oflice  of  Felix  to 
dispense  justice  between  man  and  man  ; 
and  as  his  administration  was  not  remark- 
able for  the  exercise  of  that  virtue.  It  is 
evident  that  he  could  be  influenced  by  a 


25  And  as  he  reasoned  of  "  right- 
eousness, temperance,  *  and  judg- 
ment '^  to  come,  Felix  trembled,  '^ 

cP8.50.3,4.  Daii.12.2.  Matt.25.31-46.  2Cor.5.I0.  Rev. 
20.12.  (iPs.99.1.   Is.32.11.   Hab.3.16.   Heb.4.1,12. 

bribe  (ver.  26),  and  it  was  proper  for  Paul 
to  dwell  on  this  as  designed  to  show  him 
the  guilt  of  his  life,  and  his  danger  of 
meeting  the  justice  of  a  Being  who  can- 
not be  bribed,  but  who  will  dispense 
equal  justice  alike  to  the  great  and  the 
mean.  That  Paul  dwelt  also  on  the  jus- 
tice of  God,  as  the  moral  governor  of  the 
world,  may  also  be  presumed.  The  ap- 
prehension of  that  justice,  and  the  re- 
membrance of  his  own  guilty  life,  tended 
to  produce  the  alarm  of  Felix,  and  to 
make  him  tremble.  ^T  Temperance,  lyx^x- 
rs'ix;.  The  word  temperance  we  now  use 
commonly  to  denote  moderation,  or  re- 
straint in  regard  to  eating  and  drinking, 
particularly  to  abstinence  from  the  use  of 
ardent  spirits.  But  this  is  not  its  meaning 
here.  There  is  no  reason  to  suppose  that 
Felix  was  intemperate  in  the  use  of  intoxi- 
cating liquors.  The  original  word  here  de- 
notes a  restraint  of  all  the  passions  and  evil 
inclinations;  and  may  be  applied  to  pru- 
dence, chastity,  and  moderation  in  gene- 
ral. The  particular  thing  in  the  life  of 
Felix  which  Paul  had  probably  in  view, 
was  the  indulgence  of  licentious  desires, 
or  incontinence.  He  was  living  in  adul- 
tery with  Drusilla;  and  for  this,  Paul 
wished  doubtless  to  bring  him  to  repent- 
ance. IT  And  judgment  to  come.  The 
universal  judgment;  the  judgment  that 
was  to  come  on  all  transgressors.  On 
this  topic  Paul  also  dwelt  when  he 
preached  before  the  Areopagus  at  Athens. 
Acts  xvii.  31.  These  topics  were  admi- 
rably adapted  to  excite  the  alarm  of  bol!i 
Felix  and  Drusilla.  It  evinced  great  bold- 
ness and  faithfulness  in  Paul  to  select 
them ;  and  the  result  showed  that  he  cor- 
rectly judged  of  the  kind  of  truth  which 
was  adapted  to  alarm  the  fears  of  his 
guilty  auditor.  IT  Felix  trembled.  In  view 
of  his  past  sins,  and  in  the  apprehension 
of  the  judgment  to  come.  The  Greek 
(?/^(?o/3o;)  does  not  denote  that  his  body 
was  agitated  or  shaken,  but  only  that  he 
was  alarmed,  or  terrified.  That  such  fear 
usually  shakes  the  frame,  we  know ;  but 
it  is  not  certain  that  the  body  of  Felix 
was  thus  agitated.  He  was  alarmed  and 
terrified  ;  and  looked  with  deep  apprehen- 
sion to  the  coming  judgment.  This  was 
a  remarkable  instance  of  the  eflfect  of 
truth  on  the  mind  of  a  man  unaccustomed 
to  such  alarms,  and  unused  to  hear  such 


320 


THE  ACTS. 


[A.D.  60. 


and   answered,   Go  "  thy  way  for 
this    time ;    when  I  have  a  con- 

a  Prov.l. 24-32.  Matt.22.5;  25.1-10. 


truth.  It  shows  the  power  of  conscience, 
when  thus  under  the  preaching  of  a  pri- 
soner, the  judge  should  be  thrown  into 
violent  alarm.  H  And  answered,  Go  thy 
way,  &c.  How  different  is  this  answer 
from  that  of  the  jailor  of  Philippi  when 
alarmed  in  a  similar  manner.  He  asked, 
"  what  must  I  do  to  be  saved  ?"  and  was 
directed  to  him  in  whom  he  found  peace 
from  a  troubled  conscience.  Acts  xvi. 
30,  31.  Felix  was  troubled  ;  but  instead 
of  asking  what  he  should  do,  he  sent  the 
messenger  of  God  away.  He  was  evi- 
dently not  prepared  to  break  off"  his  sins, 
and  turn  to  God.  He  sought  peace  by 
sending  away  his  reprover ;  and  mani- 
festly intended  then  to  banish  the  subject 
from  his  mind.  Yet,  like  others,  he  did 
not  intend  to  banish  it  altogether,  tfe 
looked  forward  to  a  time  when  he  should 
be  more  at  leisure ;  when  the  cares  of 
office  should  press  less  heavily  on  his  at- 
tention ;  or  when  he  should  be  more  dis- 
posed to  attend  to  it.  Thus  multitudes, 
when  they  are  alarmed,  and  see  their 
guilt  and  danger,  resolve  to  defer  it  to  a 
more  convenient  time.  One  man  is  en- 
gaged in  a  career  of  pleasure,  and  it  is 
not  now  a  convenient  time  to  attend  to 
his  soul's  salvation.  Another  is  pressed 
with  business ;  with  the  cares  of  life  ; 
with  a  plan  of  gain ;  with  the  labours  of 
office,  or  of  a  profession,  and  it  is  not  now 
a  convenient  time  for  him  to  attend  to  re- 
ligion. Another  supposes  that  his  time 
of  life  is  not  the  most  convenient.  His 
youth  he  desires  to  spend  in  pleasure,  and 
waits  for  a  more  convenient  time  in  mid- 
dle age.  His  middle  life  he  spends  in 
business,  and  the  toils  of  the  world,  and 
this  is  not  a  convenient  time.  Such  a 
period  he  expects  then  to  find  in  old  age. 
But  as  age  advances,  he  finds  an  increas- 
ing disposition  to  defer  it ;  he  is  siill  indis- 
posed to  attend  to  it ;  still  in  love  with 
the  world.  Even  old  age  is  seldom  found 
to  be  a  convenient  time  to  prepare  for 
heaven ;  and  it  is  deferred  from  one  pe- 
riod of  life  to  another,  till  death  closes 
the  scene. — It  has  been  commonly  sup- 
plied and  said  that  Felix  never  found 
that  more  convenient  time  to  call  for 
Paul.  That  he  did  not  embrace  the 
Christian  religion,  and  forsake  his  sins,  is 
probable,  nay,  almost  certain.  But  it  is 
not  true  that  be  did  not  take  an  opportu- 
nity of  hearing  Paul  further  on  the  sub- 
ject i  for  it  is  said  that  he  sent  for  him 


venient  season,  I  will  call  for  thee. 
26  He  hoped  also  that  money  ' 


b  Ex.23.8. 


often,  and  communed  with  him.  But 
though  Felix  found  this  opportunity,  yet 
(1.)  We  have  no  reason  to  suppose  that 
the  main  thing — the  salvation  of  his  soul, 
ever  again  occupied  his  attention.  There 
is  no  evidence  that  he  was  again  alarmed 
or  awakened,  or  that  he  had  any  further 
solicitude  on  the  subject  of  his  sins.  He 
had  passed  for  ever  the  favourable  time  ; 
the  golden  moments  when  he  might  have 
secured  the  salvation  of  his  soul.  (2.) 
Others  have  no  right  to  suppose  that  their 
lives  will  be  lengthened  out  that  they 
may  have  any  further  opportunity  to  at- 
tend to  the  subject  of  religion.  (3.)  When 
a  sinner  is  awakened,  and  sees  his  past 
sins,  if  he  rejects  the  appeal  to  his  con- 
science then,  and  defers  it  to  a  more  con- 
venient opportunity,  he  has  no  reason  to 
expect  that  his  attention  will  ever  be 
again  called  with  deep  interest  to  the 
subject.  He  may  live  ;  but  he  may  live 
without  the  strivings  of  the  Holy  Spirit. 
When  a  man  has  once  deliberately  reject- 
ed the  offers  of  mercy;  when  he  has 
trifled  with  the  influences  of  the  Spirit  of 
God,  he  has  no  right  or  reason  to  expect 
that  that  Spirit  will  ever  strive  with  him 
again.  Such,  we  have  too  much  reason 
to  fear,  was  the  case  with  Felix.  Though 
he  often  saw  Paul  again,  and  "  communed 
with  him,"  yet  there  is  no  account  that 
he  was  again  alarmed  or  awakened. 
And  thus  sinners  often  attend  on  the 
means  of  grace  after  they  have  grieved 
the  Holy  Spirit ;  they  listen  to  the  doc- 
trines of  the  gospel,  they  hear  its  appeals, 
and  its  warnings,  but  they  have  no  feel- 
ing, no  interest;  and  die  in  tlieir  sins. 
T  A  more  convenient  time.  Greek,  'Taking 
time.'  I  will  take  a  time  for  this.  IT  /  will 
call/or  thee.  To  hear  thee  further  on  this 
subject.  This  he  did.  ver.  2G.  It  is  re- 
markable that  Drusilla  was  not  alarmed. 
She  was  as  much  involved  in  guilt  as 
Felix  ;  but  she,  being  a  Jewess,  had  been 
accustomed  to  hear  of  a  future  judgment, 
until  it  caused  in  her  mind  no  alarm. 
Perhaps  also  she  depended  on  the  rites 
and  ceremonies  of  her  religion  as  a  suffi- 
cient expiation  for  her  sins.  She  might 
have  been  resting  on  those  false  depen- 
dencies which  go  to  free  the  conscience 
from  a  sense  of  guilt,  and  which  thus  be- 
guile and  destroy  the  soul. 

26.  He  hoped  also.  He  thought  that  by 
giving  him  access  to  his  friends,  and  by 
often  meeting  him  himself,  and  showing 


A.D.  62.] 


CHAPTER  XXV. 


321 


should  have  been  given  him  of 
Paul,  that  he  might  loose  him : 
wherefore  he  sent  for  him  the 
oftener,  and  communed  with 
him. 
27  But  after  two  years,  Porcius 


kindness,  Paul  might  be  induced  to  at- 
tempt to  purchase  his  freedom  with  a 
bribe.  IT  That  money  should  have  been 
given  him  of  Paul.  That  Paul  would 
give  him  money  to  procure  a  release. 
This  shows  the  character  of  Felix.  He 
was  desirous  of  procuring  a  bribe.  Paul 
had  proved  his  mnocence,  and  should 
have  been  at  once  released.  But  Felix 
was  influenced  by  avarice ;  and  he  there- 
fore detamed  Paul  in  custody.with  the  hope 
that,  wearied  with  confinement,  he  would 
seek  his  release  by  a  bribe.  But  Paul 
offered  no  bribe.  He  knew  what  was 
justice ;  and  he  would  not  be  guilty, 
therefore,  of  attempting  to  purchase  what 
was  his  due,  or  of  gratifying  a  man  who 
prostituted  his  high  office  for  the  purpose 
of  gain.  The  Roman  governors  in  the 
provinces  were  commonly  rapacious  and 
avaricious,  like  Felix.  They  usually  took 
the  office  for  the  purpose  of  its  pecuniary 
advantage,  and  they  consequently  usually 
disregarded  justice,  and  made  the  pro- 
curing of  money  their  leading  object. 
IT  He  sent  for  him  the  oftener.  It  may  seem 
remarkable  that  he  did  not  fear  again  be- 
ing alarmed.  But  the  hope  of  money 
overcame  all  this.  And  having  once  re- 
sisted the  reasoning  of  Paul,  and  the  striv- 
ings of  the  Spirit  of  God,  he  seems  to  have 
had  no  further  alarm  or  anxiety.  He 
could  again  hear  the  same  man,  and  the 
same  truth,  unaffected.  When  sinners 
have  once  grieved  God's  Spirit,  they  often 
ait  with  unconcern  under  the  same  truth 
which  once  alarmed  them,  and  become 
entirely  hardened  and  unconcerned.  T 
And  communed  with  him.  And  conversed 
with  him. 

27.  But  after  two  years.  Paul  was  un- 
justly detained  during  all  this  time.  The 
hope  of  Felix  seems  to  have  been  to 
weary  his  patience,  and  induce  him  to 
purchase  his  freedom.  IT  Came  info  Fe- 
lix's room.  As  governor.  IT  Aiid  Felix 
willing  to  show  the  Jews  a  pleasure.  De- 
sirous of  pleasing  them,  even  at  the  ex- 
pense of  justice.  This  shows  the  princi- 
ple on  which  he  acted.  IT  Left  Paul 
hound.  Left  him  in  custody  to  the  charge 
of  his  successor.  His  object  in  this  was 
to  conciliate  thaJews;  that  is,  to  secure 
thsir  favour,  and  to  prevent  them,  if  pos-  | 


Festus  came  mto  Felix's  room : 
and  Felix,  willing  to  shew  "  the 
Jews  a  pleasure,  left  Paul  bound. 

CHAPTER  XXV. 
IVFOW   when   Festus  was   come 
-•-^   into  the  province,  after  three 

a  Mark  16.15.  c.25.9. 

sible,  from  accusing  him  for  the  evils  of 
his  administration  before  the  emperor. 
The  account  which  Luke  gives  here 
coincides  remarkably  with  that  which 
Josephus  has  given.  He  says,  that  Por- 
cius Festus  was  sent  as  successor  to  Fe- 
lix by  Nero.  He  does  not  indeed  men- 
tion Paul,  or  say  that  Felix  sought  to  con- 
ciliate the  favour  of  the  Jews.  But  he 
gives  such  an  account  as  to  make  the 
statement  by  Luke  perfectly  consistent 
with  his  character  while  in  office.  He 
informs  us  that  Felix  was  unpopular,  and 
that  there  w^as  reason  to  apprehend  that 
the  Jews  would  accuse  him  before  the 
emperor;  and,  therefore,  the  statement  in 
the  Acts,  that  he  would  be  willing  to  show 
the  Jews  a  favour,  is  in  perfect  keeping 
with  his  character  and  circumstances, 
and  is  one  of  those  undesigned  coinci- 
dences, which  show  that  the  author  of  the 
Acts  was  fully  acquainted  with  the  cir- 
cumstances of  the  time,  and  that  his  his- 
tory is  true.  The  account  in  Josephus  is, 
that "  when  Porcius  Festus  was  sent  as 
successor  to  Felix  by  Nero,  the  principal 
inhabitants  of  Cesarea  went  up  to  Rome 
to  accuse  Felix;  and  he  had  been  cer- 
tainly brought  to  punishment,  unless 
Nero  had  yielded  to  the  importunate  soli- 
citations of  his  brother  Pallas,  who  was 
at  that  time  had  in  the  greatest  honour 
by  him."  Antiq.  b.  xx.  ch.  viii.  $  9.  The 
plan  of  Felix,  therefore,  in  suppressing 
the  enmity  of  the  Jews,  and  conciliating 
their  favour  by  injustice  to  Paul,  did  not 
succeed  ;  and  is  one  of  those  instances,  so 
numerous  in  the  world,  where  a  man 
gains  nothing  by  wickedness.  He  sought 
money  from  Paul  by  iniquity,  and  failed ; 
he  sought  by  injustice  to  obtain  the 
favour  of  the  Jews,  and  failed  in  that 
also.  And  the  inference  from  the  whole 
transaction  is,  that  "  honesty  is  the  best 
policy,"  and  that  man  in  any  office  should 
pursue  a  course  of  firm,  and  constant,  and 
undeviating  integrity. 

CHAPTER  XXV. 
1.  Now  vjhen  Festus  was  come.  Note, 
ch.  xxiv.  27.  IT  Into  the  provirice.  The 
province  of  Judea ;  for  Judea  at  that 
time  was  a  Roman  province.  IT  After 
three  days.  Having  remained  three  days 
at  Cesarea.    H  He  ascended.    This  was 


322 


THE  ACTS. 


[A.  D.  62 


days  he  ascended  from  Cesarea  to 
Jerusalem. 

2  Then  the  high-priest  and  the 
chief  of  the  Jews  informed  him 
against  Paul,  and  besought  him, 

3  And  desired  favour  against 
him,  that  he  would  send  for  him 
to  Jerusalem,  laying  °  wait  in  the 
way  to  kill  him. 

a  c.23.14  15. 


the  usual  language  which  described  a 
journey  to  Jerusalem.  Thus  the  Eng- 
lish people  speak  of  going  up  to  London, 
because  it  is  the  capital.  See  Note,  eh. 
XV.  1.  IS  To  Jerusalem.  The  governors 
of  Judea  at  this  time  usually  resided  at 
Cesarea ;  but  as  Jerusalem  had  been  the 
former  capital ;  as  it  was  still  the  seat  of 
the  religious  solemnities;  as  the  sanhe- 
drim held  its  meetings  there ;  and  as  the 
great,  and  rich,  and  learned  men,  and  the 
priests  resided  there,  it  is'  evident  that  a 
full  knowledge  of  the  state  of  the  pro- 
vince could  be  obtained  only  there.  Fes- 
tus  therefore,  having  entered  on  the  du- 
ties of  his  office,  early  went  to  Jerusalem 
to  make  himself  acquainted  with  the  af- 
fairs of  the  nation. 

2.  Then  the  high-priest.  The  high- 
priest  at  this  time  was  Ismael,  the  son  of 
Fabi.  He  had  been  promoted  to  that 
office  by  Agrippa.  Josephus'  Antiq.  b. 
XX.  ch.  viii.  §  8.  It  is  probable,  however, 
that  the  person  here  intended  was  Ana- 
nias, who  had  been  high-priest,  and  who 
would  retain  the  name.  Notes,  ch.  xxiii. 
2.  Some  MSS.  read  high-priests  here  in 
the  plural  number,  and  this  reading  is  ap- 
proved by  Mill  and  Griesbach.  There 
is,  however,  no  improbability  in  suppos- 
ing that  the  high-priest  Ismael  might 
have  been  also  as  much  enraged  against 
Paul  as  the  others.  IT  Informed  him 
against  Paul.  Informed  him  of  the  accu- 
sation against  him ;  and  doubtless  en- 
deavoured to  prejudice  the  mind  of  Fes- 
tus  against  him.  They  thus  showed  their 
unrelenting  disposition.  It  might  have 
been  supposed  that  after  two  years  this 
unjust  prosecution  would  be  abandoned 
and  forgotten.  But  malice  does  not  thus 
forget  its  object ;  and  the  spirit  of  perse- 
cution is  not  thus  satisfied.  It  is  evident 
that  there  was  here  every  probability 
that  injustice  would  be  done  to  Paul,  and 
that  the  mind  of  Festus  would  be  biassed 
against  him.  He  was  a  stranger  to  Paul, 
and  to  the  embittered  feehngs  of  the 
Jewish  character.    He  would   wish  to 


4  But  Festus  answered,  that 
Paul  should  be  kept  at  Cesarea, 
and  that  he  himself  would  depart 
shortly  thither. 

5  Let  them  therefore,  said  he, 
which  among  you  are  able,  go 
down  v/ith  me,  and  accuse  this 
man,  if  there  be  any  wickedness 
in  him. 


conciliate  their  favour  on  entering  on  the 
duties  of  his  office.  And  a  strong  repre- 
sentation therefore,  made  by  the  chief 
men  of  the  nation,  would  be  likely  to 
prejudice  him  violently  against  Paul,  and 
to  unfit  him  for  the  exercise  of  impartial 
justice. 

3.  And  desired  favour  against  him. 
Desired  the  favour  of  Festus,  that  they 
might  accomphsh  their  wicked  purpose 
on  Paul.  IT  Would  send  for  him  to  Jeru- 
salem. Probably  under  a  pretence  that 
he  might  be  tried  by  the  sanhedrim ;  or 
perhaps  they  wished  Festus  to  hear  the 
cause  there,  and  to  decide  it  while 
he  was  at  Jerusalem.  Their  real  motive 
is  immediately  stated.  IT  Lying  wait  in 
the  way  to  kill  him.  That  is,  they  would 
lie  in  wait,  or  they  would  employ  a  band 
of  Sicarii,  or  assassins,  to  take  his  life  on 
the  journey.  See  Notes,  ch.  xxi.  38 ; 
xxiii.  12.  It  is  altogether  probable  that  if 
this  request  had  been  granted,  Paul 
would  have  been  killed.  But  God  had 
promised  him  that  he  should  bear  witness 
to  the  truth  at  Rome  (ch.  xxiii.  11),  and 
his  providence  was  remarkable  in  thus 
influencing  the  mind  of  the  Roman  gover- 
nor, and  defeating  the  plans  of  the  Jew- 
ish council. 

4.  But  Festus  answered,  &c.  What  in- 
duced Festus  to  refuse  their  request,  is 
not  known.  It  is  probable,  however,  that 
he  was  apprized  that  Paul  was  a  Roman 
citizen,  and  that  his  case  could  not  come 
before  the  Jewish  sanhedrim,  but  must 
be  heard  by  himself  As  Cesarea  was 
also  at  that  time  the  residence  of  the  Ro- 
man governor,  and  the  place  of  holding 
the  courts,  and  as  Paul  was  lodged  there 
safely,  there  did  not  appear  any  sufficient 
reason  for  removing  him  to  Jerusalem  for 
trial.  Festus,  however,  granted  them  all 
that  they  could  reasonably  ask,  and  as- 
sured them  that  he  should  have" a  speedy 
trial. 

5.  Which  among  you  are  ahle.  Enjoy 
all  the  advantages  of  just  trial,  and  ex- 
hibit your  accusations  with  all  the  learn- 


A.  D.  62.] 


CHAPTER  XXV. 


323 


6  And  when  he  had  tarried 
among  them  '  more  than  ten  days, 
he  went  down  unto  Cesarea;  and 
the  next  day  sitting  in  the  judg- 
ment-seat, commanded  Paul  to  be 
brought. 

7  And  when  he  was  come,  the 
Jews  which  came  down  from  Jeru- 
salem stood  round  about,  and  laid 
many  and  grievous  complaints 
against  Paul,  which  "  they  could 
not  prove. 

1  or,  as  some  copies  read,  no  more  than  eight  or  ten 
days. 


ing  and  talent  in  your  power.  This  was 
all  that  they  could  reasonably  ask  at  his 
hands. 

6.  More  than  ten  days.  See  the  margin. 
The  Syriac  reads  it,  '  eight  or  ten.'  The 
Vulgate,  '  not  more  than  eight  or  ten.' 
The  Coptic,  '  eight  or  ten.'  Griesbach 
supposes  this  to  be  the  true  reading,  and 
has  admitted  it  into  the  text.  IT  SUlinfr 
in  ike  judgment-seat.  On  the  tribunal ; 
or  holding  a  court  for  the  trial  of  Paul. 
^  Commanded  Paul  to  be  brought.  To  be 
brought  up  for  trial.  He  had  been  secur- 
ed, but  was  placed  in  the  care  of  a  sol- 
dier, vvho  was  commanded  to  let  him 
have  all  the  pardon  that  was  consistent 
with  his  security. 

7.  Grievous  complaints.  Heavy  accu- 
sations. Doubtless  the  same  with  which 
they  had  charged  him  before  Felix,  ch. 
xxiv.  5,  6.  Comp.  ch.  xxv.  19.  IT  Which 
ihey  could  not  prove,  ch.  xxiv.  13.  19. 

8.  While  he  answered,  &c.  See  this 
answer  more  at  length  in  ch.  xxiv. 
10 — 21.  As  the  accusations  against  him 
were  the  same  now  as  then,  he  made  to 
them  the  same  reply. 

9.  Bat  Festus,  willing  to  do  the  Jews  a 
pleasure.  Desirous  of  securing  their  fa- 
vour, as  he  had  just  entered  on  his  ad- 
ministration. Corap.  ch.  xxiv.  27.  In 
this  he  evinced  rather  a  desire  of  popu- 
larity than  an  inclination  to  do  justice. 
Had  he  been  disposed  to  do  right  at  once, 
he  would  have  immediately  discharged 
Paul.  Festus  perceived  that  the  case 
was  one  that  did  not  come  fairly  within 
the  jurisdiction  of  a  Roman  magistrate; 
that  it  pertained  solely  to  the  customs  and 
questions  among  the  Jews  (ver.  18—20) ; 
and  he  therefore  proposed  that  the  case 
should  be  tried  before  him  at  Jerusalem. 
It  is  remarkable,  however,  that  he  had 
such  a  sense  of  j'lstice,  and  law,  as  not  to 
suffer  the  case  to  go  out  of  his  own 


8  While  he  answered  for  him- 
self. Neither  against  the  laws  of 
the  Jews,  neither  against  the  tem- 
ple, nor  yet  against  Cesar,  have  I 
oifended  any  thing  at  all. 

9  But  Festus,  willing  to  do  the 
Jews  a  pleasure,  answered  Paul, 
and  said,  Wilt  thou  go  up  to  Jeru- 
salem, and  there  be  judged  of  these 
things  before  me  1 

10  Then  said  Paul,  I  stand  at 
Cesar's    judgment-seat,    where    1 

oP8.35.ll.  Matt.5.11,12.  c.24.5,13. 


hands.  He  proposed  still  to  hear  the 
cause,  but  asked  Paul  whether  he  was 
willing  that  it  should  be  tried  at  Jerusa- 
lem? As  the  question  which  he  asked 
Paul,  was  one  on  which  he  was  at  liberty 
to  take  his  own  course,  and  as  Paul  had 
no  reason  to  expect  that  his  going  to  Jeru- 
salem would  facilitate  the  cause  of  jus- 
tice, it  is  not  remarkable  that  he  declined 
the  offer,  as  perhaps  Festus  supposed  he 
would. 

10.  Then  said  Paid,  &c.  The  reasons 
why  Paul  declined  the  proposal  to  be 
tried  at  Jerusalem  are  obvious.  He  had 
experienced  so  much  violent  persecution 
from  his  countrymen;  and  their  minds 
were  so  full  of  prejudice,  misconcep- 
tions, and  enmity,  that  he  had  neither 
justice  nor  favour  to  hope  at  Iheir  hands. 
He  knew  too  that  they  had  formerly 
plotted  against  his  life,  and  that  he  had 
been  removed  to  Cesarea  for  the  purpose 
of  safety.  It  would  be  madness  and 
folly  to  throw  himself  again  into  their 
hand.s,  or  to  give  them  another  opjwrtu- 
nity  to  form  a  plan  against  his  life.  As 
he  was,  therefore,  under  no  obligation  to 
return  to  Jeru.salem ;  and  as  Festus  did 
not  propose  it  because  it  could  be  sn{)- 
posed  that  justice  would  be  promoted  by 
it,  but  to  gratify  the  Jews,  Paul  prudently 
declined  the  proposal,  and  appealed  to 
the  Roman  emperor.  IT  I  stand  at  Cesar's 
judgment-seat.  The  Roman  emperors 
after  Julius  Cesar  were  all  called  Cesar ; 
thus,  Augustus  Cesar,  Claudius  Ce.sar, 
&c.,  as  all  the  kings  of  Egypt  were  called 
Pharaoh,  though  they  had  each  his  pro- 
per name,  as  Pharaoh  Necho,  &c.  The 
emperor  at  this  time  (a.  d.  60)  was  Ne- 
ro, one  of  the  most  cruel  and  impious 
men  that  ever  sat  on  a  throne.  It  was 
under  him  that  Paul  was  afterwards 
beheaded.  When  Paul  says,  "I  stand 
at  Cesar's  judgment-seat,"  he  means  io 


324 


THE  ACTS. 


[A.  D.  62. 


ought  to  be  judged :  to  the  Jews 
have  I  done  no  wrong,  as  thou  very 
well  knowest. 

11  For  if  I  be  an  offender 


or 


say  that  he  regarded  the  tribunal  be- 
fore which  he  then  stood,  and  on  which 
Festus  sat,  as  really  the  judgment-seat 
of  Cesar.  The  procurator,  or  governor, 
held  his  commission  from  the  Roman 
emperor,  and  it  was,  in  fact,  his  tribu- 
nal. The  reason  why  Paul  made  this 
declaration,  may  be  thus  expressed :  '  I 
am  a  Roman  citizen.  I  have  a  right 
to  justice.  I  am  under  no  obligation  to 
put  myself  again  in  the  hands  of  the 
Jews.  I  have  a  right  to  a  fair  and  im- 
partial trial ;  and  I  claim  the  protection 
and  privileges  which  all  Roman  citizens 
have  before  their  tribunals  ;  the  right  of 
a  fair  and  just  trial.'  It  was,  therefore, 
a  severe  rebuke  of  Festus  for  proposing 
to  depart  from  the  known  justice  of  the 
Roman  laws;  and,  for  the  sake  of  popu- 
larity, proposing  to  him  to  put  himself  in 
the  hands  of  his  enemies.  IT  Where  1 
ought  to  be  judged.  Where  I  have  a  right 
to  demand  and  expect  justice.  I  have 
a  right  to  be  tried  where  courts  are 
usually  held,  and  according  to  all  the 
forms  of  equity  which  are  usually  ob- 
served. IT  /  have  done  no  lorong.  I  have 
not  injured  their  persons,  property,  cha- 
racter, or  religion.  This  was  a  bold  ap- 
peal which  his  consciousness  of  inno- 
cence, and  the  whole  course  of  proceed- 
ings enabled  him  to  make,  without  the 
possibility  of  their  gainsaying  it.  IT  As 
thou  very  well  knowest.  Festus  knew, 
probably,  that  Paul  had  been  tried  by 
Felix,  and  that  nothing  was  proved 
against  him.  He  had  now  seen  the 
spirit  of  the  Jews,  and  the  cause  why 
they  arraigned  him.  He  had  given  Paul 
a  trial,  and  had  called  on  the  Jews  to 
adduce  their  "  able"  men  to  accuse  him, 
and  after  all,  nothing  had  been  proved 
against  him.  Festus  knew  therefore  that 
he  was  innocent.  This  abundantly  ap- 
pears also  from  his  own  confession,  ver. 
18,  19.  As  he  knew  this,  and  as  Festus 
was  proposing  to  depart  from  the  regular 
course  of  justice  for  the  sake  of  popu- 
larity, it  was  proper  for  Paul  to  use  the 
strong  language  of  rebuke,  and  to  claim 
what  he  knew  Festus  did  not  dare  to 
deny  him,  the  protection  of  the  Roman 
laws.  Conscious  innocence  may  be  bold  ; 
and  Christians  have  a  right  to  insist  on 
impartial  justice,  and  the  protection  of 
the  laws.  Aiaa,  how  many  magistrates 
there  have  been  like  Festus,  who,  when 


have  committed  any  thing  worthy 
of  death,  1  refuse  not  to  die ;  but 
if  there  be  none  of  these  things 
whereof  these  accuse  me,  no  man 


Christians  have  been  arraigned  before 
them,  have  been  fully  satisfied  of  their 
innocence,  but  who,  for  the  sake  of  popu- 
larity, have  departed  from  all  the  rules 
of  law,  and  all  the  claims  of  justice. 

11.  For  if  I  be  an  offender.  If  I  have 
injured  the  Jews  so  as  to  deserve  death. 
If  it  can  be  proved  that  I  have  done  in- 
jury to  any  one.  IT  /  refuse  not  to  die.  I 
have  no  wish  to  escape  justice.  I  do 
not  wish  to  evade  ihe  laws,  or  to  take 
advantage  of  any  circumstances  to  screen 
me  from  just  punishment.  Paul's  whole 
course  showed  that  this  was  the  noble 
spirit  which  actuated  him.  No  true 
Christian  wishes  to  escape  from  the  laws. 
He  will  honour  them,  and  not  seek  to 
evade  them.  But,  like  other  men,  he 
has  rights ;  and  he  may  and  should  in- 
sist that  justice  should  be  done.  IT  No 
man  may  deliver  me  unto  them.  No  man 
shall  be  allowed  to  do  it.  This  bold 
and  confident  declaration  Paul  could 
make,  because  he  knew  what  the  law 
required,  and  he  knew  that  Festus  would 
not  dare  to  deliver  him  up  contrary  to 
the  law.  Boldness  is  not  incompatible 
with  Christianity;  and  innocence,  when 
its  rights  are  invaded,  is  always  bold. 
Jesus  firmly  asserted  his  rights  when  on 
trial  (John  xviii.  23),  and  no  man  is  under 
obligation  to  submit  to  he  trampled  on 
by  an  unjust  tribunal  in  violation  of  the 
laws.  II  /  appeal  unto  Cesar.  I  appeal 
to  the  Roman  emperor,  and  carry  my 
cause  directly  before  him.  By  the  Vale- 
rian, Porcian,  and  Sempronian  laws,  it 
had  been  enacted,  that  if  any  magistrate 
should  be  about  to  beat,  or  to  put  to 
death  any  Roman  citizen,  the  accused 
could  appeal  to  the  Roman  people,  and 
this  appeal  carried  the  cause  to  Rome. 
The  law  was  so  far  changed  under  the 
emperors,  that  the  cause  should  be  car- 
ried before  the  emperor,  instead  of  the 
people.  Every  citizen  had  the  right  of 
this  appeal ;  and  when  it  was  made,  the 
accused  was  sent  to  Rome  for  trial.  Thus 
Pliny  (Ep.  10.  97)  says,  that  those  Chris- 
tians who  were  accused,  and  who,  being 
Roman  citizens,  appealed  to  Cesar,  he 
sent  to  Rome  to  be  tried.  The  reason 
why  Paul  made  this  appeal  was,  that  he 
saw  that  justice  would  not  be  done  him 
by  the  Roman  governor.  He  had  been 
tried  by  Felix,  and  justice  had  been  de- 
nied him,  and  he  was  detained  a  prisoner 


A.  D.  62.] 


CHAPTER  XXV. 


325 


1 


ap- 


may  deliver  me  unto  them 
peal  "  unto  Cesar. 

12  Then  Festus,  when  he  had 
conferred  with  the  council,  answer- 
ed, Hast  thou  appealed  unto  Ce- 
sar'? unto  Cesar  shalt  thou  go. 


a  c.26.32. 


in  violation  of  law,  to  gratify  the  Jews  ; 
he  had  now  been  tried  by  Festus,  and 
saw  that  he  was  pursuing  the  same 
course ;  and  he  resolved,  therefore,  to 
assert  his  rights,  and  remove  the  cause 
far  from  Jerusalem,  and  from  the  preju- 
diced men  in  that  city,  at  once  to  Home. 
It  was  in  this  mysterious  way  that  Paul's 
long  cherished  desire  to  see  the  Roman 
church,  and  to  preach  the  gospel  there, 
was  to  be  gratified.  Comp.  Note  on 
Rom.  i.  9 — 11.  For  this  he  had  prayed 
long  (Rom.  i.  10 ;  xv.  23,  24),  and  now  at 
length  this  purpose  was  to  be  fulfilled. 
God  answers  prayer ;  but  it  is  often  in  a 
way  which  we  little  anticipate.  He  so 
orders  the  train  of  events  ;  he  so  places 
us  amidst  a  press  of  circumstances,  that 
the  desire  is  granted  in  a  way  which  we 
could  never  have  anticipated,  but  which 
shows  in  the  best  manner  that  he  is  a 
hearer  of  prayer. 

12.  When  he  had  conferred  with  the 
council.  With  his  associate  judges,  or 
■with  those  who  were  his  counsellors  in 
the  administration  of  justice.  They  were 
made  up  of  the  chief  persons,  probably 
military  as  well  as  civil,  who  were  about 
him,  and  who  were  his  assistants  in  the 
administration  of  the  affairs  of  the  pro- 
vince. IT  Unto  Cenar  shall  thou  go.  He 
was  willing  in  this  way  to  rid  himself 
of  this  trial,  and  of  the  vexation  attend- 
ing it  He  did  not  dare  to  deliver  him 
to  the  Jews  in  violation  of  the  Roman 
laws  ;  and  he  was  not  willing  to  do  jus- 
tice to  Paul,  and  thus  make  himself  un- 
popular with  the  Jews.  He  was,  there- 
fore, probably  rejoiced  at  the  opportunity 
of  thus  freeing  himself  from  all  the  trou- 
ble in  the  case,  in  a  manner  against  which 
none  could  object. 

13.  And  after  certain  days,  king  Agrip- 
pa.  This  Agrippa  was  the  son  of  Herod 
Agrippa  (Acts  xii.  1),  and  great  grandson 
of  Herod  the  Great.  His  mother's  name 
was  Cypros.  Josephus'  Jewish  Wars,  b. 
ii.  ch.  xi.  ^  6.  When  his  father  died,  he 
was  at  Rome  with  the  emperor  Claudius. 
Josephus  says  that  the  emperor  was  in- 
clined to  bestow  upon  him  all  his  father's 
dominions,  but  was  dissuaded  by  his  min- 
isters.    The  reason  of  this  was  that  it 

2E 


13  And  after  certain  days,  king 
Agrippa  and  Bernice  came  unto 
Cesarea,  to  salute  Festus. 

14  And  when  they  had  been 
there  many  days,  Festus  declared 
Paul's  cause  unto  the  king,  saying, 


was  thought  imprudent  to  bestow  so 
large  a  kingdom  on  so  young  a  man,  and 
one  so  inexperienced.  Accordingly, 
Claudius  sent  Cuspius  Fadus  to  be  Pro- 
curator of  Judea,  and  of  the  entire  king- 
dom. Josephus'  Antiq.  b.  xix.  ch.  ix.  §  2. 
When  Herod,  the  brother  of  his  father 
Agrippa  the  Great,  died  in  the  eighth 
year  of  the  reign  of  Claudius,  his  king- 
dom— the  kingdom  of  Chalcis,  was  be- 
stowed by  Claudius  on  Agrippa.  Jose- 
phus' Antiq.  b.  xx.  ch.  v.  $  2.  Afterwards 
he  bestowed  on  him  the  tetrarchy  of 
Philip  and  Batanea,  and  added  to  it  Tra- 
chonitis  with  Abila.  Antiq.  b.  xx.  ch. 
^^i.  §  1.  After  the  death  of  Claudius, 
Nero  his  successor  added  to  his  domin- 
ions Julias  in  Perea,  and  a  part  of  Gali- 
lee. Agrippa  had  been  brought  up  at 
Rome ;  and  was  strongly  attached  to  the 
Romans.  When  the  troubles  commenced 
in  Judea  which  ended  in  the  destruction 
of  Jerusalem,  he  did  all  that  he  could  to 
preserve  peace  and  order,  but  in  vain. 
He  afterwards  joined  his  troops  with 
those  of  the  Romans,  and  assisted  them 
at  the  destruction  of  Jerusalem.  After 
the  captivity  of  that  city,  he  went  to 
Rome  with  his  sister  Bernice,  where  he 
ended  his  days.  He  died  at  the  age  of 
seventy  years,  about  A.  D.  90.  His  man- 
ner of  living  with  his  sister,  gave  occa- 
sion to  reports  respecting  him  very  little 
to  his  advantage.  IT  Aiid  Bernice.  She 
was  sister  of  Agrippa.  She  had  been 
married  to  Herod,  king  of  Chalcis,  her 
own  uncle  by  her  father's  side.  After 
his  death,  she  proposed  to  Polemon  king 
of  Pontus  and  part  of  Cilicia,  that  if  he 
would  become  circumcised  she  would 
marry  him.  He  complied,  but  she  did 
not  continue  long  with  him.  After  she 
left  him,  she  returned  to  her  brother 
Agrippa  with  whom  she  lived  in  a  man- 
ner such  as  to  excite  scandal.  Josephus 
directly  charges  her  with  incest  with  her 
brother  Agrippa.  Antiq.  b.  xx.  ch.  vii. 
$3.  IF  To  salute  Festus.  To  show  Iiim 
respect  as  the  governor  of  Judea. 

14.  Festus  declared  Faid'.f  cause.  He 
did  this,  probably,  because  Agrippa  being 
a  Jew,  would  be  supposed  to  be  interest- 
ed in  the  case.    It  was  natural  that  this 


326 


THE  ACTS. 


[A.  D.  62. 


There  is  a  certain  man  left  in  bonds 
by  Felix. 

15  About  whom,  when  °  I  was 
at  Jerusalem,  the  chief  priests  and 
the  elders  of  the  Jews  informed 
me^  desiring  to  have  judgment 
against  him. 

16  To  whojn  I  answered,  It  is 
not  the  manner  of  the  Romans  to 
deliver  any  man  to  die,  before  that 
he  which  is  accused  have  the  ac- 
cusers face  to  face,  and  have  li- 
cense to  answer  for  himself  con- 

a  ver.2,3. 


trial  should  be  a  topic  of  conversation, 
and  perhaps  Festus  might  be  disposed  to 
ask  what  was  proper  to  be  done  in  such 
cases.  V  Ijejt  in  bonds.  Greek,  "  a 
prisoner."  Sco-fitaq.  He  was  left  in  custo- 
dy^  probably  in  the  keeping  of  a  soldier, 
ch.  xxiv.  23.  27. 

15.  About  whom,  &.C.  See  ver.  1 — 5. 
IT  To  have  judgme?it  against  him.  To 
have  him  condemned. 

Ifi.  It  is  not  the  maimer,  &c.  He  here 
states  the  reasons  which  he  gave  to  the 
Jews  for  not  delivering  Paul  into  their 
hands.  In  ver.  4,  5.  we  have  an  account 
of  the  fact  that  he  would  not  accede  to 
the  requests  of  the  Jews ;  and  he  here 
states  that  the  reason  of"  his  refusal  was, 
that  it  was  contrary  to  the  Roman  law. 
Appjan  in  his  Roman  history  says,  "  it  is 
not  their  custom  to  condemn  men  before 
they  are  heard."  Philo  de  Prsesi.  Rom. 
says  the  same  thing.  In  Tacitus  (Annal. 
ii.),  it  is  said,  "  a  defendant  is  not  to  be 
prohibited  from  addi:cing  ail  things,  by 
which  his  innocence  may  be  established." 
It  was  for  this,  that  the  equity  of  the 
Roman  jurisprudence  was  celebrated 
throughout  the  world.  We  may  remark 
that  it  is  a  subject  of  sincere  gratitude  to 
the  God  of  our  nation,  that  this  privilege 
is  enjoyed  in  the  highest  perfection  in 
this  land.  It  is  the  privilege  of  every 
man  here  to  be  heard ;  to  know  the 
charges  against  him ;  to  be  confronted 
with  the  witnesses ;  to  make  his  defence  ; 
and  to  be  tried  by  the  laws,  and  not  by 
the  passions  and  caprices  of  men.  In  this 
respect  our  jurisprudence  surpasses  all 
that  Rome  ever  enjoyed  ;  and  is  not  in- 
ferior to  that  of  the  most  favoured  nation 
of  the  earth.  If  To  deliver.  To  give 
him  up  as  a  favour  (x»e''C^'^^"')<  to  popu- 
lar clamour  and  caprice.  Yet  our  Sa- 
viour, in  violation  of  the  Roman  laws,  was 
thiis  given  up  by  Pilate.    Matt,  xxvii. 


ceming    the     crime    laid    against 
him. 

17  Therefore  when  *  they  were 
come  hither,  without  any  delay  on 
the  morrow  I  sat  on  the  judgment- 
seat,  and  commanded  the  man  to  be 
brought  forth. 

18  Against  whom,  when  the 
accusers  stood  up,  they  brought 
none  accusation  of  such  things  as  I 
supposed : 

19  But  '^  had  certain  questions 
against  him  of  their  own  supersti- 


b  ver.6. 


t  C.I8.15. 


18 — 25.  IT  Have  the  accusers  face  to  face. 
That  he  may  know  who  they  are,  and 
hear  their  accusations,  and  refute  them. 
Nothing  contributes  more  to  justice  than 
this.  Tyrants  suffer  men  to  be  accused 
without  knowing  who  the  accusers  are, 
and  without  an  opportunity  of  meeting 
the  charges.  It  is  one  great  principle  of 
modern  jurisprudence,  that  the  accused 
may  know  the  accusers,  and  be  permitted 
to  confront  the  witnesses,  and  adduce  alt 
the  testimony  possible  in  his  own  de- 
fence. IT  And  have  license.  Greek,  '  place 
of  apology,'  may  have  the  liljerty  of  de- 
fending himself. 

17.  Therefore  when  they  were  come 
hither,  &c.     See  ver.  6. 

18.  No7ie  accusation,  &c.  No  charge  as 
I  expected  of  a  breach  of  the  peace  ;  of 
a  violation  of  the  Roman  law ;  of  atro- 
cious crime.  It  was  natural  that  Festus 
should  suppose  that  they  would  accuse 
Paul  of  some  such  offence.  He  had  been 
arraigned  before  Felix ;  had  been  two 
years  in  custody  ;  and  the  Jews  were  ex- 
ceedingly violent  against  him.  Ail  this, 
Festus  would  presume,  must  have  arisen 
from  some  flagrant  and  open  violation  of 
the  laws. 

19.  But  had  certain  questions.  Certain 
inquiries,  or  litigated  and  disputed  sub- 
jects ;  certain  poinf-s  of  dispute  in  which 
they  differed.  Zy^TYi^iruT^vu.  \\  Of  their 
own  superstition.  ^ua-tSxi/iovlxg.  This 
word  properly  denotes  the  worship,  or 
fear  of  demons ;  but  was  applied  ty  the 
Greeks  and  Romans  to  the  worship  of 
their  gods.  It  is  the  same  word  which  is 
used  in  Acts  xvii.  22.  where  it  is  used  in  a 
good  sense.  See  Note  on  that  place. 
There  are  two  reasons  for  thinking  that 
Festus  used  the  word  here  in  a  good  sense, 
and  not  in  the  sense  in  which  we  use  the 
word  superstition.  (1 .)  It  was  the  word 
by  which  the  worship  of  the  Greeks  and 


A.  D.  63.] 


CHAPTER  XXV. 


337 


tion,  and  of  one  Jesus,  which  was 
dead,  whom  Paul  affirmed  to  be 
alive. 

20  And  because  '  I  doubted  of 
such  manner  of  questions,  I  asked 
him  whether  he  would  go  to  Jeru- 
salem, and  there  be  judged  of  these 
matters. 

21  But  when  Paul  had  appealed 
to  be  reserved  unto  the  ^  hearing 
of  Augustus,  I  commanded  him  to 
be  kept  till  I  might  send  him  to 
Cesar. 

'  or,  1  uias  doubtful  h<wj  to  ijiquirt  hereof.  >  or, 
htdgment. 

Romans,  and,  therefore,  of  Festus  him- 
fc-elf,  was  denoted,  and  he  would  naturally 
use  it  in  a  similar  sense  in  applying  it  to 
the  Jews.  He  would  wish  simply  to  de- 
scribe their  worship  in  such  language  as 
he  was  accustomed  to  use  when  speaking 
of  religion.  (2.)  He  knew  that  Agrippa 
was  a  Jew.  Festus  would  not  probably 
epeak  of  the  religion  of  his  royal  guest  as 
superstition,  but  would  speak  of  it  with 
respect.  He  meant,  therefore,  to  say 
simply,  that  they  had  certain  inquiries 
about  their  own  religion ;  but  accused 
faim  of  no  crime  against  the  Roman  laws. 
IT  And  of  one  Jesus,  which  ivas  dead.  Gr. 
'Of  one  dead  Jesus.'  It  is  evident  that 
Festus  had  no  belief  that  Jesus  had  been 
raised  up ;  and  in  this  he  would  expect 
that  Agrippa  would  concur  with  him. 
Paul  had  admitted  that  Jesus  had  been 
put  to  death ;  but  he  maintained  that  he 
had  been  raised  from  the  dead.  As  Fes- 
tus did  not  believe  this,  he  spoke  of  it 
with  the  utmost  contempt.  '  They  had  a 
dispute  about  one  dead  Jesus,  whom 
Paul  affirmed  to  be  alive.'  In  this  man- 
ner a  Roman  magistrate  could  speak  of 
the  glorious  truth  of  the  Christian  reli- 
gion; and  this  shows  the  spirit  with  which 
the  great  mass  of  philosophers  and  states- 
men regarded  its  doctrines. 

20.  And  because  I  doubted  of  such  man- 
ner of  questio7is.  See  the  margin.  Be- 
cause I  hesitated  about  the  right  way  of 
disposing  of  them ;  because  1  was  igno- 
rant of  their  nature  and  bearing,  I  pro- 
posed to  go  to  Jerusalem,  that  the  matter 
might  be  there  more  fully  investigated. 
It  is  obvious,  that  if  Paul  was  not  found 
guilty  of  any  violation  of  the  laws,  he 
should  have  been  at  once  discharged. 
Some  interpreters  understand  this  as  af- 
firming that  he  was  not  satisfied  about  tlie 
question  of  Paul's  innocence,  or  certain 
whether  he  ought  to  be  set  at  liberty  or  not. 


22  Then  Agrippa  said  unto  Fes- 
tus, I  would  also  hear  the  man  my- 
self. To-morrow,  said  he,  thou  shalt 
hear  him. 

23  And  on  the  morrow,  v/hen 
Agrippa' was  come,  and  Bernice, 
with  great  "  pomp,  and  was  entered 
into  the  place  of  hearing,  with  the 
chief  captains,  and  principal  men 
of  the  city,  at  Festus'  command- 
ment Paul  *  was  brought  forth. 

24  And  Festus  said.  King  Agrip- 
pa, and   all   men  which   are  here 

o  Ezek.7.24.  b  c.9.15, 

I  21.  But  V)hen  he  had  appealed,  ver.  11 
IT  To  be  reserved.  To  be  kept ;  not  to  be 
tried  at  Jerusalem,  but  to  be  sent  to  Rome 
for  trial.  IT  Unto  the  hearing.  Margin, "  the 
judgment."  That  Augustus  might  hear 
and  decide  the  cause.  IT  Of  Angust^is. 
The  reigning  emperor  at  this  time  was 
Nero.  The  name  Augustus  (i;£,3^<rT0j) 
properly  denotes  that  which  is  verier- 
able,  or  worthy  of  honour  and  reverence. 
It  was  first  applied  to  Cesar  Octavia- 
nus,  who  was  the  Roman  emperor  in  the 
time  when  our  Saviour  was  born,  and 
who  is  usually  called  Augustus  Cesar. 
But  the  title  continued  to  be  used  of  his 
successors  in  office,  as  denoting  the  vene- 
ration or  reverence  which  was  due  to  the 
rank  of  emperor. 

22.  Then  Agrippa  said,  &c.  Agrippa 
doubtless  had  heard  much  of  the  fame 
of  Jesus,  and  of  the  new  sect  of  Chris- 
tians ;  and  probably  he  was  induced  by 
mere  curiosity  to  hear  what  Paul  could 
say  in  explanation  and  defence  of  the 
doctrine  of  Christianity.  This  wish  of 
Agrippa  gave  occasion  to  the  noblest  de- 
fence which  was  ever  made  before  any 
tribunal,  and  to  as  splendid  eloquence  as 
can  be  found  any  where  in  any  language. 
See  ch.  xxvi. 

23.  With  great  pomp.  Gr.  "  With  much 
phantasy"  (q>Ki/Ta(ri.«;) ;  with  much  show, 
parade,  and  splendour.  It  was  an  occa- 
sion on  which  he  could  exhibit  much  of 
the  splendour  of  royalty,  and  he  chose  to 
do  it.  IT  Into  the  place  of  hearing.  The 
court-room ;  or  the  place  where  the  judges 
heard  and  tried  causes.  IT  With  the  chief 
captains.  Gr.  The  chiliarchs  ;  the  com- 
manders of  a  thousand  men.  It  means 
here,  that  the  military  officers  were  as- 
sembled. ^  The  principal  men  of  the 
city.  The  civil  officers,  or  the  men  of 
reputation  and  infiuence. 

24.  Have  dealt  with  me.  Have  appeared 


328 


THE  ACTS. 


[A.  D.  62. 


present  with  us,  ye  see  this  man, 
about  whom  all  "  the  multitude  of 
the  Jews  have  dealt  with  me,  both 
at  Jerusalem,  and  also  here,  crying- 
that  ^  he  ouffht  not  to  live  any 
longer. 

25  But  when  I  found  that  he  had 
committed  nothing  <^  worthy  of 
death,  and  that  he  himself  hath 
appealed  '^  to  Augustus,  I  have  de- 
termined to  send  him. 


a  ver.3,7. 
d  ver.U,12, 


^>  c.22.22. 


c  c.23.9,29;  26.31. 


before  me,  desiring  me  to  try  him.  They 
have  urged  me  to  condemn  him,  II  Cry- 
ing out,  &c.  Comp.  ch.  xxii.  22.  They 
had  sought  that  he  should  be  put  to  death. 

2G.  Of  whom.  Respecting  his  charac- 
ter, opinions,  manner  of  life ;  and  re- 
specting the  charges  against  him.  %  No 
certain  thing.  Nothing  definite,  and  well 
established.  They  had  not  accused  Paul 
of  any  crime  against  the  Roman  laws ; 
and  Festus  professes  himself  too  ignorant 
of  the  customs  of  the  Jews  to  inform  the 
emperor  distinctly  of  the  nature  of  the 
charges,  and  the  subject  of  trial.  IT  Unto 
my  lord.  To  the  emperor;  to  Cesar. 
This  name  Lord,  the  emperors  Augustus 
and  Tiberius  had  rejected,  and  would 
not  suffer  it  to  be  applied  to  them.  Sue- 
tonius (Life  of  Augustus,  v.  53.)  says  "  the 
appellation  of  Lord  he  always  abhorred 
as  abominable  and  execrable."  See  also 
Suetonius'  Life  of  Tiberius,  v.  27.  The 
emperors  that  succeeded  them,  however, 
admitted  the  title,  and  suffered  themselves 
to  be  called  by  this  name.  Nothing  would 
be  more  satisfactory  to  Nero,  the  reigning 
emperor,  than  this  title.  If  /  might  have 
somewhat  to  write.  As  Agrippa  was  a  Jew, 
and  was  acquainted  with  the  customs  and 
doctrine  of  the  Jews,  Festus  supposed  that 
after  hearing  Paul,  he  would  be  able  to 
inform  him  of  the  exact  nature  of  these 
charges,  so  that  he  could  present  the  case 
intelligibly  to  the  emperor. 

27.  For  it  seemeth  to  me  unreasonable. 
Festus  felt  that  he  was  placed  in  an  em- 
barrassing situation,  lie  was  about  to  send 
n  prisoner  to  Rome  to  be  tried,  who  had 
been  tried  by  himself  and  who  had  ap- 
pealed from  his  jurisdiction  ;  and  yet  he 
was  ignorant  of  the  charges  against  him, 
and  of  the  nature  of  his  offences,  if  any 
had  been  committed.  When  prisoners 
were  thus  sent  to  Rome  to  be  tried  before 
the  emperor,  it  would  be  proper  that  the 
chargesshould  be  all  specified, and  theevi- 
dence  stated  by  which  they  were  support- 


26  Of  whom  1  have  no  certain 
thing  to  write  unto  my  lord.  Where- 
fore I  have  brought  him  forth  before 
you,  and  specially  before  thee,  O 
king  Agrippa,  that,  after  examina- 
tion had,  I  might  have  somewhat  to 
write. 

27  For  *  it  seemeth  to  me  unrea- 
sonable, to  send  a  prisoner,  and  not 
withal  to  signify  the  crimes  laid 
against  him. 

e  Prov.18.13.  Jno.7.51. 


ed.  Yet  Festus  could  do  neither;  and  it 
is  not  wonderful  that  he  felt  himself  per- 
plexed and  embarrassed ;  and  that  he 
was  glad  to  avail  himself"  of  the  desire 
which  Agrippa  had  expressed  to  hear 
Paul,  that  he  might  be  able  to  specify 
the  charges  against  him.  IT  Withal.  Also; 
at  the  same  time.  IF  To  signify.  To  spe- 
cify, or  make  them  know.  In  concluding 
this  chapter,  we  may  observe: 

(I.)  That  in  the  "case  of  Agrippa,  we 
have  an  instance  of  the  reasons  which 
induce  many  men  to  hear  the  gospel. 
He  had  no  belief  in  it ;  he  had  no  con- 
cern for  its  truth  or  its  promises ;  but  he 
was  led  by  curiosity  to  desire  to  hear  the 
minister  of  the  gospel  of  Christ.  Curi- 
osity thus  draws  multitudes  to  the  sanc- 
tuary. In  many  instances,  they  remain 
unaffected  and  unconcerned  in  regard  to 
its  provisions  of  mercy.  They  listen,  and 
are  unmoved,  and  die  in  their  sins.  In 
many  instances,  like  Agrippa,  they  are 
almost  pereuaded  to  be  Christians,  ch. 
xxvi.  28.  But,  like  him,  they  resist  the 
appeals  ;  and  die  uninterested  in  the  plan 
of  salvation.  In  some  instances,  they  are 
converted ;  and  their  curiosity,  like  that 
of  Zaccheus,  is  made  the  means  of  their 
embracing  the  Saviour.  Luke  xix.  1 — 9. 
Whatever  may  be  the  motive  which  in- 
duces men  to  desire  to  hear,  it  is  the  duty 
of  the  ministry  cheerfully  and  thankfully, 
like  Paul,  to  state  the  truth,  and  to  defend 
the  Christian  religion. 

(2.)  In  Festus  we  have  a  specimen  of 
the  manner  in  which  the  great  men,  and 
the  rich,  and  the  proud,  usually  regard 
Christianity.  They  esteem  it  to  be  a  sub- 
ject of  inquiry,  in  which  they  have  no 
interest;  a  question  about  "one  dead  Je- 
sus," whom  Christians  affirm  to.be  alive. 
Whether  he  be  alive  or  rot;  whether 
Christianity  be  true  or  false,  they  suppose 
is  an  inquiry  which  does  not  pertain  to 
them.  Strange  that  it  did  not  occur  to 
Festus  that  if  he  wa.t  alive,  his  religion 


A.  D.  62.] 


CHAPTER  XXVI. 


329 


CHAPTER  XXVI. 
THHEN  Agrippa  said  unto  Paul, 
-^  Thou  art  permitted  to  speak  for 
thyself.  Then  Paul  stretched  forth 
the  hand,  and  answered  for  him- 
self: 


was  true  ;  and  that  it  was  possible  that 
it  might  be  from  God.  And  strange  that 
the  men  of  this  world  regard  the  Chris- 
tian religion  as  a  subject  in  which  they 
have  no  personal  interest,  but  as  one  con- 
cerning which  Christians  only  should  in- 
quire, and  in  which  they  alone  should  feel 
any  concern. 

(3.)  In  Paul  we  have  the  example  of  a 
man  unlike  both  Festus  and  Agrippa. 
He  felt  a  deep  interest  in  the  subject — a 
subject  which  pertained  as  much  to  them 
as  to  him.  He  was  willing  not  only  to 
look  at  it  with  curiosity,  but  to  stake  his 
iife,  his  reputation,  his  all,  on  its  truth. 
He  was  willing  to  defend  it  every  where, 
and  before  any  class  of  men.  At  the 
same  time  that  he  urged  his  rights  as  a 
Roman  citizen,  yet  it  was  mainly  that  he 
might  preach  the  gospel.  At  the  same 
time  that  he  was  anxious  to  secure  justice 
to  himself,  yet  his  chief  anxiety  was  to 
declare  the  truth  of  God.  Before  any 
tribunal ;  before  any  class  of  men ,  in  the 
presence  of  princes,  nobles,  and  kings  ; 
of  Romans  and  of  Jews,  he  was  ready  to 
pour  forth  irresistible  eloquence  and  ar- 
gument in  defence  of  the  truth.  Who 
would  not  rather  be  Paul  than  either 
Festus  or  Agrippa  ?  Who  would  not 
rather  be  a  prixoner  like  him,  than  invest- 
ed with  authority  like  Festus,  or  clothed 
in  splendour  like  Agrippa  ?  And  who 
would  not  rather  be  an  honest  and  cordial 
believer  of  the  gospel  like  Paul,  than,  like 
them,  to  be  cold  contemners  or  neglecters 
of  the  God  that  made  them,  and  of  the 
Saviour  that  died,  and  rose  again. 
CHAPTER  XXVI. 

1.  Then  Paul  stretched  forth  the  hand. 
See  Note,  eh.  xxi.  40.  This  was  the  usual 
posture  of  orators  or  public  speakers. 
The  ancient  statues  are  commonly  made 
in  this  way,  with  the  right  hand  extended. 
The  dress  of  the  ancients  favoured  this. 
The  long  and  loose  robe,  or  outer  gar- 
ment, was  fastened  usually  with  a  hook 
or  clasp  on  the  right  shoulder,  and  thus 
left  the  arm  at  full  liberty.  T  And  an- 
swered for  himself.  It  cannot  be  sup- 
posed that  Paul  expected  that  his  defence 
would  be  attended  with  a  release  from 
confinement ;  for  he  had  himself  appeal- 
ed to  the  Roman  emperor,  ch.  xxv.  11. 
This  design  in  speaking  before  Agrippa 
2e  2 


2  1  think  myself  happy,  king 
Agrippa,  because  I  shall  answer 
for  myself  this  day  before  thee, 
touching  all  the  things  whereof  1 
am  accused  of  the  Jews  : 

3  Especially,  because  7Ar?zoiy  thee 

was,  doubtless,  (1.)  To  vindicate  his  cha- 
racter, and  obtain  Agrippa's  attestation  to 
his  innocence,  that  thus  he  might  allay 
the  anger  of  the  Jews;  (2.)  To  obtain  a 
correct  representation  of  the  case  to  the 
emperor,  as  Festus  had  desired  this  in 
order  that  Agrippa  might  enable  him  to 
make  a  fair  statement  of  the  case  (ch. 
xxv.  26,  27) ;  and,  (3.)  To  defend  his  own 
conversion,  and  the  truth  of  Christianity, 
and  to  preach  the  gospel  in  the  hearing 
of  Agrippa  and  the  attendants,  with  a 
hope  that  their  minds  might  be  improved 
by  the  truth,  and  that  they  might  be  con- 
verted to  God. 

2.  /  think  myself  happy.  I  esteem  ir. 
a  favour  and  a  privilege  to  be  permitted 
to  make  my  defence  before  one  acquaint- 
ed with  Jewish  customs  and  opinions. 
His  defence,  on  former  occasions,  had 
been  before  Roman  magistrates,  who  had 
little  acquaintance  with  the  opinions  and 
customs  of  the  Jews,  who  were  not  dis- 
posed to  listen  to  the  discussion  of  the 
points  of  difference  between  him  and 
them,  and  who  looked  upon  all  their 
controversies  with  contempt.  See  ch. 
xxiv.  xxv.  They  were,  therefore,  litUe 
qualified  to  decide  a  question  which  was 
closely  connected  with  the  Jewish  cus- 
toms and  doctrines;  and  Paul  now  re- 
joiced to  know  that  he  was  before  one, 
who,  from  his  acquaintance  with  the 
Jewish  customs  and  belief,  would  be  able 
to  appreciate  his  arguments  and  motives. 
Paul  was  not  now  on  his  trial ;  but  he 
was  to  defend  himself,  or  state  his  cause, 
so  that  Agrippa  might  be  able  to  aid 
Festus  in  transmitting  a  true  account  of 
the  case  to  the  Roman  emperor.  It  was 
his  interest  and  duty,  therefore,  to  defend 
himself  as  well  as  possible ;  and  to  put 
him  in  possession  of  all  the  facts  in  the 
case.  His  defence  is,  consequently,  made 
up  chiefly  of  a  most  eloquent  statement 
of  the  facts  just  as  they  had  occurred. 
T  /  shall  answer.  I  shall  be  permitted  to 
make  a  statement,  or  to  defend  myself. 
IT  Touching,  &c.  Respecting.  IT  Where- 
of  I  am  accused  of  the  Jews.  By  the 
Jews.  The  matters  of  the  accusation 
were,  his  being  a  mover  of  sedition ;  a 
ringleader  of  the  Christians,  and  a  pro- 
faner  of  the  temple,  ch.  xxiv.  5,  6. 
3.  To  be  expert.    To  be  skilled,  or  well 


330 


THE  ACTS. 


[A.  D.  62. 


to  be  expert "  in  all  customs  and 
questions  which  are  among  the 
Jews:  wherefore  I  beseech  thee  to 
hear  '  me  patiently. 

4  My  manner  <=  of  life  from  my 
youth,  which  was  at  the  first  among 
mine    own    nation    at    Jerusalem, 


o  Deut.  17.18. 


b  c.24.4. 


cETim.S.lO. 


acquainted.  H  In  alt  customa.  Rites,  in- 
stitutions, laws,  &c.  Every  thing  per- 
taining to  the  Mosaic  ritual,  &c.  IT  And 
questions.  Subjects  of  debate,  and  of 
various  opinions.  The  inquiries  which 
had  existed  between  the  Pharisees,  Sad- 
ducees,  scribes,  &c.  Paul  could  say  this 
of  Agrippa  without  falsehood  or  flattery. 
Agrippa  was  a  Jew;  and  had  passed 
much  of  his  time  in  the  kingdom  over 
which  he  presided ;  and  though  he  had 
passed  the  early  part  of  his  life  chiefly 
at  Rome,  yet  it  was  natural  that  he  should 
make  himself  acquainted  with  the  reli- 
gion of  his  fathers.  Paul  did  not  know 
how  to  flatter  men ;  but  he  was  not  un- 
willing to  state  the  simple  truth,  and  to 
commend  men  as  far  as  truth  would 
permit.  IT  Wherefore.  On  this  account ; 
beciiuse  you  are  acquainted  with  those 
customs.  The  Romans,  who  regarded 
those  customs  as  superstitious,  and  those 
questions  as  matters  to  be  treated  with 
contempt,  could  not  listen  to  their  dis- 
cussion with  patience.  Agrippa,  who 
knew  their  real  importance,  would  be  dis- 
posed to  lend  to  all  inquiries  respecting 
them  a  patient  attention. 

4.  My  manner  of  life.  My  opinions, 
principles,  and  conduct.  IT  From  my 
youth.  Paul  was  born  in  Tarsus  ;  but  at 
an  early  period  he  had  been  sent  to  Je- 
rusalem for  the  purpose  of  education 
in  the  school  of  Gamaliel,  ch.  xxii.  3. 
IT  Which  was  at  the  first.  Which  was 
from  the  beginning ;  the  early  part  of 
which ;  the  time  when  the  opinions  and 
habits  are  formed.  T  Know  all  the  Jews, 
It  is  not  at  all  improbable  that  Paul  was 
distinguished  in  the  school  of  Gamaliel 
for  zeal  in  the  Jewish  religion.  The 
fact  that  he  was  early  intrusted  with  a 
commission  against  the  Christians  (ch.  ix.), 
shows  that  he  was  known.  Comp.  Phil, 
lii.  4 — 6.  He  might  appeal  to  them,  there- 
fore, in  regard  to  the  early  part  of  his  life ; 
and,  doubtless,  to  the  very  men  who  had 
been  his  violent  accusers. 

5.  Which  knew  me.  Who  were  well 
acquainted  with  me.  IT  From  the  begin- 
ning. 'Aviu^iv.  Formerly;  or  from  the 
very  commencement  of  ray  career.   Who 


know  all  the  Jews ; 

5  Which  knew  me  from  the  be- 
ginning, if  they  would  testify,  that 
after  the  most  straitest  sect  of  our 
religion,  I  lived  a  Pharisee.  ^ 

6  And  now  *  I  stand  and  am 
judged   for  the  hope   of  the  pro- 


d  c.23.3.  Fbil.3.5. 


e  c.23.6. 


were  perfectly  apprized  of  my  whole 
course.  IT  If  they  would  testify.  If  they 
would  bear  witness  to  what  they  knew. 
^  I'hat  after  the  most  straitest.  The  most 
rigid  ;  the  most  strict ;  not  only  in  regard 
to  the  written  law  of  God,  but  the  tradi- 
tions of  the  elders.  Paul  himself  else- 
where testifies  (Phil.  iii.  4 — 6),  that  he 
had  enjoyed  all  the  advantages  of  birth 
and  training  in  the  Jewish  religion,  and 
that  he  had  early  distinguished  himself 
by  his  observance  of  its  rites  and  cus- 
toms. IT  Sect.  Division,  or  party.  H  I 
lived  a  Pharisee.  I  lived  in  accordance 
with  the  rules  and  doctrines  of  the  Phari- 
sees. See  Note,  Matt.  iii.  7.  The  rea- 
sons why  Paul  here  refers  to  his  early 
life  are,  (1.)  As  he  had  lived  during  the 
early  period  of  his  life  without  crime;  as 
his  principles  had  been  settled  by  the 
instruction  of  the  most  able  of  their 
teachers,  it  was  to  be  presumed  that  his 
subsequent  life  had  been  of  a  similar 
character.  (2.)  As  he,  at  that  period  of 
his  life,  evinced  the  utmost  zeal  for  the 
laws  and  customs  of  his  country,  it  was 
to  be  presumed  that  he  would  not  be 
found  opposing  or  reviling  them  at  any 
subsequent  period.  From  the  strictness 
and  conscientiousness  of  his  past  life,  he 
supposed  that  Agrippa  might  argue  fa- 
vourably respecting  his  subsequent  con- 
duct. A  virtuous  and  religious  course 
in  early  life  is  usually  a  sure  pledge  of 
virtue  and  integrity  in  subsequent  years. 
6.  And  now  I  stand.  I  stand  before  the 
tribunal.  I  am  arraigned.  IF  And  am 
judged.  Am  tried  with  reference  to  be- 
ing judged.  I  am  undergoing  a  trial  on 
the  point  in  which  all  my  nation  are 
agreed.  IT  For  the  hope.  On  account  of 
the  hope;  or  because,  in  common  with 
my  countrymen,  I  had  entertained  this 
hope,  and  now  believe  in  its  fulfilment 
IT  Of  the  promise,  &c.  See  the  references 
in  the  margin.  It  is  not  quite  certain 
whether  Paul  refers  here  to  the  promise 
of  the  Messiah,  or  to  the  hope  of  the 
resurrection  of  the  dead.  When  he  sto'yd 
before  the  Jewish  sanhedrim  (ch.  xxiii. 
6),  he  said  that  he  was  called  in  ques- 
tion on  account  of  holding  the  doctrine 


A.D.  62.] 


CHAPTER  XXVI. 


331 


fa- 


mise  *  made  of  God  unto  our 
thers : 

7  Unto  which  promise  our  twelve 
tribes,  instantly  serving  '  God  '  day 

o  Gen.3.15;  M.18;  49.10.  Deut.18.15.  2Sani.7.12.  Ps. 
132.11.  I5a.4.2;  7.14;  9.6,7.  Jer.23.5;  33.14-16.  Ezek.34. 
23.  Dan.9.-24.  Mic.7.20.  Zech. 13.1,7.  Mal.3.1.  c.13.32. 
Gal.4.4. 

of  the  resurrection  of  the  dead.  But  it 
may  be  observed,  that  in  Paul's  view, 
the  two  things  were  closely  united.  He 
hoped  that  the  Messiah  would  come,  and 
he  hoped  therefore  for  the  resurrection 
of  the  dead.  He  believed  that  he  had 
come,  and  had  risen;  and  therefore  he 
believed  that  the  dead  would  rise.  He 
argued  the  one  from  the  other.  And  as 
he  believed  that  Jesus  was  the  Messiah, 
and  that  he  had  risen  from  the  dead,  and 
had  thus  furnished  a  demonstration  that 
the  dead  would  rise,  it  was  evident  that 
the  subject  of  controversy  between  him 
and  the  Jews  involved  every  thing  that 
was  vital  to  their  opinions  and  their 
hopes.  See  ver.  8.  IT  Made  of  God. 
Made  by  God.  See  the  marginal  re- 
ferences. The  promises  had  been  made 
to  the  fathers  of  a  Messiah  to  come,  and 
that  embraced  the  promise  of  a  future 
state,  or  of  the  resurrection  of  the  dead. 
It  will  help  us  to  understand  the  stress 
which  Paul  and  the  other  apostles  laid 
on  the  doctrine  of  the  resurrection  of  the 
dead,  to  remember  that  it  involved  the 
whole  doctrine  of  the  separate  existence 
of  the  soul,  and  of  a  future  state.  The 
Sadducees  denied  all  this ;  and  when  the 
Pharisees,  the  Saviour,  and  the  apostles 
opposed  them,  they  did  it  by  showing  that 
there  would  be  a  future  state  of  rewards 
and  punishments.  See  the  argument  of 
the  Saviour  with  the  Sadducees  explain- 
ed in  the  Notes,  Luke  xx.  27—38.  IT  Unto 
our  fathers.  Our  ancestors,  the  patri- 
archs, &c. 

7.  Unto  which  promise.  To  the  fulfil- 
ment of  which  promise,  Ihey  hope  to 
come  :  i.  e.  they  hope  and  believe  that 
the  promise  will  be  fulfilled,  and  that 
they  will  partake  of  its  benefits.  IT  Our 
txuelve  tribes.  This  was  the  name  by 
which  the  Jews  were  designated.  The 
ancient  Jewish  nation  had  hoped  to  come 
to  that  promise;  it  had  been  the  hope 
and  expectation  of  the  nation.  Long 
before  the  coming  of  the  Messiah,  ten 
of  the  twelve  tribes  had  been  carried 
captive  to  Assyria,  and  had  not  returned, 
leaving  but  the  two  tribes  of  Benjamin 
and  Judah.  But  the  name,  '  the  twelve 
tribes,'  to  designate  the  Jewish  people 


and  night,  hope  to  come.  For 
which  hope's  sake,  king  Agrippa, 
I  am  accused  of  the  Jews. 

8  Why  ■=  should  it  be  thought  a 


b  Luke  2.37.  lThess.3.10. 
c  lCor.15.12,20. 


1  night  and  day. 


would  be  still  retained.  Comp.  James  i. 
1.  Paul  here  says  that  the  hope  had 
been  that  of  the  Jewish  nation.  Except 
the  comparatively  small  portion  of  the 
Sadducees,  the  great  mass  of  the  nation 
had  held  to  the  doctrine  of  a  future  state. 
This  Agrippa  would  well  know.  V  In- 
stantly.  Constantly  ;  with  intensity ;  with 
an  effort  (Jv  i-ATsvlx);  with  zeal.  This 
was  true  ;  for  amidst  all  the  sins  of  the 
nation,  they  observed  with  punctuality 
and  zeal  the  outward  forms  of  the  wor- 
ship of  God.  IT  Serving  God.  In  the 
ordinances  and  observances  of  the  tem- 
ple. As  a  nation,  they  did  not  serve  him 
in  their  hearts  ;  but  they  kept  up  the  out- 
ward form  of  religious  worship.  ^  Day 
and  night.  With  unwearied  zeal ;  with 
constancy  and  ardour.  Luke  ii.  37.  The 
ordinary  Jewish  services  and  sacrifices 
were  in  the  morning  and  evening,  and 
might  be  said  to  be  performed  day  and 
night.  Some  of  their  services,  as  the 
paschal  supper,  were  prolonged  usually 
till  late  at  night.  The  main  idea  is,  that 
they  kept  up  the  worship  of  God  with 
constant  and  untiring  zeal  and  devotion. 
IT  For  which  heme's  sake.  On  account  of 
my  cherishing  this  hope  in  common  with 
the  great  mass  of  my  countrj^men.  See 
ch.  xxiii.  6.  If  Paul  could  convince 
Agrippa  that  the  main  point  of  his  of- 
fence was  that  which  had  been  the 
common  belief  of  his  countrymen,  it 
would  show  to  his  satisfaction  that  he 
was  innocent.  And  on  this  ground  Paul 
put  his  defence ;  that  he  held  only  that 
which  the  mass  of  the  nation  had  believ- 
ed ;  and  that  he  maintained  this  in  the 
only  consistent  and  defensible  manner — 
that  God  had,  in  fact,  raised  up  the  Mes- 
siah, and  had  thus  given  assurance  that 
the  dead  should  rise. 

8.  Why  should  it  be  thought,  &c.  The 
force  of  this  question  will  be  better  seen 
by  an  interrogation  point  after  v)hy  (tO- 
'  What !  is  it  to  be  thought  a  thing  in- 
credible ?'  &c.  It  intimates  surprise  that 
it  should  be  thought  incredible ;  or  im- 
plies that  no  reason  could  be  given  why 
such  a  doctrine  should  be  unworthy  of 
belief  IT  A  thing  incredible.  A  doctrine 
which  cannot  be  credited  or  beheved. 


332 


THE  ACTS. 


[A.  D.  62. 


thing  incredible  with  you,  that  God 
should  raise  the  dead  1 

9  1"  verily  thought  with  myself, 
that  I  ought  to  do  many  things 
contrary  to  the  name  of  Jesus  of 
Nazareth. 

a  lTim.1.13. 


Why  should  it  be  regarded  as  absurd. 
^  With.  you.  This  is  in  the  plural  num- 
ber ;  and  it  is  evident  that  Paul  here  ad- 
dressed not  Agrippa  alone,  but  those  who 
were  with  him.  There  is  no  evidence 
that  Agrippa  doubted  that  the  dead  could 
be  raised;  but  Festus,  and  those  who 
were  with  him,  probably  did  ;  and  Paul, 
in  the  ardour  of  his  speech,  turned  and 
addressed  the  entire  assembly.  It  is  very 
evident  that  we  have  only  an  outline  of 
this  argument,  and  there  is  every  reason 
to  suppose  that  Paul  would  dwell  on 
each  part  of  the  subject  at  greater  length 
than  is  here  recorded.  IT  ^Fhat  God  should 
raise  the  dead.  Why  should  it  be  re- 
garded as  absurd  that  God — w  ho  has  all 
power;  who  was  the  creator  of  all ;  who 
was  tile  author  of  the  human  frame — 
should  again  restore  man  to  life,  and  con- 
tinue his  future  existence.  The  resur- 
rection is  no  more  incredible  than  the 
original  creation  of  the  human  body,  and 
it  is  attended  with  no  greater  difficulties. 
And  as  the  perfections  of  God  will  be 
illustrated  by  his  raising  up  the  dead  ;  as 
the  future  state  is  necessary  to  the  pur- 
poses of  justice  in  vindicating  the  just, 
and  punishing  the  unjust ;  and  as  God  is 
a  righteous  moral  governor,  it  should  not 
be  regarded  as  an  absurdity  that  he  will 
raise  up  those  who  have  died,  and  bring 
them  to  judgment. 

9.  I  verily  thought.  I  indeed  c^e'v^  sup- 
posed. Paul  here  commences  the  ac- 
count of  his  conversion,  and  states  the 
evidence  on  which  he  judged  that  he 
was  called  of  God  to  do  what  he  had 
done.  He  begins  by  saying  that  it  was 
not  because  he  was  originally  disposed 
to  be  a  Christian,  but  that  he  was  vio- 
lently and  conscientiously  opposed  to  Je- 
sus of  Nazareth,  and  had  been  converted 
when  in  the  full  career  of  opposition  to 
him  and  his  cause  IT  With  rnyself.  I 
thought  to  myself;  or,  I  myself  "thought. 
He  had  before  stated  the  hopes  and  ex- 
pectations of  his  countrymen,  ver.  6 — 8. 
He  now  speaks*  of  his  own  views  and 
purposes.  'For  myself,  I  thought,'  &c. 
IT  That  1  ought  to  do.  That  I  was  bound, 
or  that  it  was  a  duty  incumbent  on  me. 
Ahi/.  'I  thought  that  I  owed  it  to  my 
country,  to  my  religion,  and  to  my  God, 


10  "Which  thing  I  also  did  in  * 
Jerusalem  :  and  many  of  the  saints 
did  I  shut  up  in  prison,  having  re- 
ceived authority  '^  from  the  chief 
priests  ;  and  when  they  were  put  to 
death,  I  gave  my  voice  against  them. 

1  c.8.3.  Gal.1.13.  cc.l9.14. 


to  oppose  in  every  manner  the  claims  of 
Jesus  of  Nazareth  to  be  the  Messiah.' 
We  here  see  that  Paul  was  conscientious, 
and  that  a  man  may  be  conscientious 
even  when  engaged  in  enormous  wick- 
edness. It  is  no  evidence  that  a  man  is 
right  because  he  is  conscientious.  No 
small  part  of  the  crimes  against  human 
laws,  and  almost  all  the  cruel  persecu- 
tions against  Christians,  have  been  car- 
ried on  under  the  plea  of  conscience. 
Paul  here  re/iers  to  his  conscientiousness 
in  persecution,  to  show  that  it  was  no 
slight  matter  which  could  have  changed 
his  course.  As  he  was  governed  in  per- 
secution by  conscience,  it  could  have 
been  only  by  a  force  of  demonstration, 
and  by  the  urgency  of  conscience  equally 
clear  and  strong,  that  could  ever  have 
induced  him  to  abandon  this  course,  and 
become  a  friend  of  that  Saviour  whom  he 
had  thus  persecuted.  IF  Many  things.  As 
much  as  possible.  He  was  not  satisfied 
with  Si  few  things — a  few  words,  or  pur- 
poses, or  arguments;  but  he  felt  bound 
to  do  as  much  as  possible  to  put  down 
the  new  religion.  H  Contrary  to  the  name, 
&c.  In  opposition  to  Jesus  himself,  or  to 
his  claims  to  he  the  Messiah.  The  name 
is  often  used  to  denote  the  person  him- 
self ch.  iii.  6. 

10.  Which  thing  I  did,  &c.  ch.  viii.  3. 
And  many  of  the  saints,  &c.  Many  Chris- 
tians, ch.  viii.  3.  IT  A7ul  v)hen  they  were 
put  to  death.  In  the  history  of  those 
transactions  there  is  no  account  of  any 
Christian  being  put  to  death,  except  Ste- 
phen. Acts  vii.  But  there  is  no  impro- 
bability in  supposing  that  the  same  thing 
which  had  happened  to  Stephen,  had 
occurred  in  other  cases.  Stephen  was 
the  first  martyr,  and  as  he  was  a  promi- 
nent man,  his  case  is  particularly  record- 
ed. ^  I  gave  my  voice.  Paul  was  not  a 
member  of  the  sanhedrim,  and  this  does 
not  mean  that  he  voted,  but  simply  that 
he  joined  in  the  persecution ;  he  approv- 
ed it;  he  assented  to  the  putting  of  the 
saints  to  death.  Comp.  ch.  xxii.  20.  The 
Syriac  renders  it,  "1  joined  with  those 
who  condemned  them."  It  is  evident 
also  that  Paul  instigated  them  in  this 
persecution,  and  urged  them  on  to  deeds 
of  blood  and  cruelty. 


A.  D.  62.] 


CHAPTER  XXVi. 


333 


11  And  1  punished  them  oft  in  * 
every  synagogue,  and  compelled 
them  to  blaspheme ;  and  being  ex- 
ceedingly mad  against  them,  I  per- 
secuted them  even  unto  strange 
cities. 

12  Whereupon  as  I  went  *  to 
Damascus,  w^ith  authority  and 
commission  from  the  chief  priests, 

13  At  mid-day,  O  king,  I  saw  in 
the  way  a  light  from  heaven,  above 
the  brightness  of  the  sun,  shining 
round  about  me,  and  them  which 
journeyed  with  me. 


c  c.22.19. 


b  c.9.3. 


11.  And  I  punished  them  of  1 1  &.C.  See 
ch.  xxii.  19.  ^  And  compelled  them  to 
blaspheme.  To  blaspheme  the  name  of 
Jesus,  by  denying  that  he  was  the  Mes- 
siah, and  by  admitting  that  he  was  an 
impostor.  This  was  the  object  which 
they  had  in  view  in  the  persecution.  It 
was  not  to  make  them  blaspheme  or  re- 
proach God,  but  to  deny  that  Jesus  was 
the  Messiah,  and  to  reproach  him  as  a 
deceiver  and  an  impostor.  It  is  not  ne- 
cessarily implied  in  the  expression,  "  and 
compelled  them  to  blaspheme,"  that  he 
succeeded  in  doing  it;  but  that  he  vio- 
lently endeavoured  to  make  them  aposta- 
tize from  the  Christian  religion,  and 
deny  the  Lord  Jesus.  It  is  certainly  not 
impossible  that  a  few  might  thus  have 
been  induced  by  the  authority  of  the  san- 
hedrim, and  by  the  threats  ol"  Paul  to  do 
it ;  but  it  is  certain  that  the  great  mass 
of  Christians  adhered  firmly  to  their  be- 
lief that  Jesus  was  the  Messiah.  IT  And 
being  exceedingly  mad.  Nothing  could 
more  forcibly  express  his  rage  and  vio- 
lence against  the  Christians.  He  raged 
like  a  madman ;  he  was  so  indignant  that 
he  laid  aside  all  appearance  of  reason ; 
and  with  the  fury  and  violence  of  a  ma- 
niac, he  endeavoured  to  exterminate  them 
from  the  earth.  None  but  a  madman 
will  persecute  men  on  account  of  their 
religious  opinions  ;  and  all  persecutions 
have  been  conducted  like  this,  with  the 
violence,  and  fury,  and  ungovernable 
temper  of  maniacs.  IT  Unto  strange  cities. 
Unto  foreign  cities;  cities  out  of  Judea. 
The  principal  instance  of  this  was  his 
going  to  Damascus;  but  there  is  no  evi- 
dence that  he  did  not  intend  also  to  visit 
other  cities  out  of  Judea,  and  bring  the 
Christians  there,  if  he  found  any,  to  Jeru- 
salem. 


14  And  when  we  were  are  all 
fallen  to  the  earth,  1  heard  a  voice 
speaking  unto  me,  and  saying  in 
the  Hebrew  tongue,  Saul,  Saul, 
why  persecutest  thou  me  1  it  is 
hard  for  thee  to  kick  against  the 
pricks. 

15  And  I  said.  Who  art  thou, 
Lord"?  And  he  said,  I  am  Jesus 
whom  thou  persecutest. 

16  But  rise,  and  stand  upon  thy 
feet :  for  I  have  appeared  unto  thee 
for  this  purpose,  to  make  thee  a 
minister  "  and  a  witness  ^  both  of 


c  Eph.3.7.  Col.l.23,25. 


d  c.22.15. 


12 — 15.  See  this  passage  explained  in 
the  Notes  on  ch.  ix.  5,  &c. 

16.  But  rise,  &c.  The  particulars  men- 
tioned in  this  verse  and  the  two  follow- 
ing, are  not  recorded  in  the  account  of 
Paul's  conversion  in  ch.  ix.  But  it  is  not 
improbable  that  many  circumstances  may 
have  occurred  which  are  not  recorded. 
Paul  dwells  on  them  here  at  length,  in 
order  particularly  to  show  his  authority 
for  doing  what  he  had  done  in  preaching 
to  the  Gentiles.  IT  To  make  thee  a  minis- 
ter. A  minister  of  the  gospel ;  a  preach- 
er of  the  truth.  IF  And  a  witness.  Note, 
ch.  xxii.  15.  IT  Which  thou  hast  seen.  On 
the  road  to  Damascus ;  that  is,  of  the  Lord 
Jesus,  and  of  the  fact  that  he  was  risen 
from  the  dead.  IT  Arid  of  those  things, 
&c.  Of  those  further  manifestations  of 
my  person,  protection,  and  will,  which  I 
will  yet  make  to  you.  It  is  evident  from 
this,  that  the  Lord  Jesus  promised  to 
manifest  himself  to  Paul  in  his  ministry, 
and  to  make  to  him  still  further  displays 
of  his  will  and  glory.  Comp.  ch.  xxii. 
17,  18.  This  was  done  by  his  rescuing 
him  from  destruction  and  danger ;  by  the 
intimation  of  his  will;  and  by  the  grow- 
ing and  expanding  view  which  Paul  was 
permitted  to  take  of  the  character  and 
perfections  of  the  Lord  Jesus.  In  this 
we  see  that  it  is  the  duty  of  ministers  to 
bear  witness  not  only  to  the  truth  of  reli- 
gion in  general,  or  of  that  which  they 
can  demonstrate  by  argument ;  but  more 
especially  of  that  which  they  experience 
in  their  own  hearts,  and  which  they  un- 
derstand by  having  themselves  been  the 
subjects  of  it.  No  man  is  qualified  to 
enter  the  ministry  who  has  not  a  personal 
and  practical  and  saving  view  of  the 
glory  and  perfections  of  the  Lord  Jesus, 
and  who  does  not  go  to  his  work  as  a 


334 


THE  ACTS. 


[A.  D.  62. 


these  things  which  thou  hast  seen, 
and  of  those  things  in  the  which  I 
will  appear  unto  thee  ; 

17  Delivering  thee  from  the 
people,  and/?-om  the  Gentiles,  unto 
"  whom  now  I  send  thee  ; 

18  To  open  *  their  eyes,  and  to 
tnrn  "=  them  from  darkness  to  light, 
and/rom  the  power  '^  of  Satan  unto 

a  c.22.21.  Rom.11.13.  b  Isa..35.5;  42.7.  c  Luke 
1.79.  Jno.8.12.  2Cor.4.6.  Eph.1.18.  d  Col. 1.13.  IPet. 
2.9.        e  Luke  1.77.  Eph.1.7.  Col.1.14. 

witness  of  those  things  which  he  has  feh. 
And  no  man  enters  the  ministry  with 
these  feelings,  who  has  not,  as  Paul  had, 
a  promise  that  he  shall  see  still  brighter 
displays  of  the  perfections  of  the  Saviour, 
and  be  permitted  to  advance  in  the 
knowledge  of  him  and  of  his  work.  The 
highest  personal  consolation  in  this  work 
is  the  promise  of  their  being  admitted  to 
ever-growing  and  expanding  views  of  the 
glory  of  the  Lord  Jesus,  apd  of  experi- 
encing his  presence,  guidance,  and  pro- 
tection. 

17.  Delivering  thee  from  the.,  people. 
From  the  Jewish  people.  This  implied 
that  he  would  be  persecuted  by  them, 
and  that  the  Lord  Jesus  would  interpose 
to  rescue  him.  IT  And  from  the  Gentiles. 
This  also  implied  that  he  would  be  perse- 
cuted and  opposed  by  them — a  prospect 
which  was  verified  by  the  whole  course 
of  his  ministry.  Yet  in  all  he  experienced, 
according  to  the  promise,  the  support  and 
the  protection  of  the  Lord  Jesus.  This 
was  expressed  in  a  summary  manner  in 
Luke  ix.  16.  IT  Unto  whom  now  I  send 
thee.  ch.  xxii.  21.  As  the  opposition  of 
the  Jews  arose  mainly  from  the  fact  that 
he  had  gone  among  the  Gentiles,  it  was 
important  to  bring  this  part  of  his  com- 
mission into  full  view  before  Agrippa, 
and  to  show  that  the  same  Saviour  who 
had  miraculously  converted  him,  had 
commanded  him  to  go  and  preach  to 
them. 

18.  To  open  their  eyes.  To  enlighten 
or  instruct  them.  Ignorance  is  repre- 
sented by  the  eyes  being  closed,  and  the 
instruction  of  the  gospel  by  the  opening 
of  the  eyes.  See  Eph.  i.  18.  IT  And  to 
turn  them  from  darkness  to  light.  From 
the  darkness  of  heathenism  and  sin,  to 
the  light  and  purity  of  the  gospel.  Dark- 
ness is  an  emblem  of  ignorance  and  of 
sin;  and  the  heathen  nations  are  often 
represented  as  sitting  in  darkness.  Comp. 
Note,  Matt.  iv.  16.  John  i.  4,  5.  IT  And 
from  the  power  of  Satan.    From  the  do- 


God  ;  that  they  may  receive  for- 
giveness *  of  sins,  and  inheritance  ^ 
among  them  which  are  ^  sanctified, 
by  faith  ''  that  is  in  me. . 

19  Whereupon,  0  king  Agrippa, 
I  was  not  disobedient  unto  the 
heavenly  vision  : 

20  But  showed  '  first  unto  them 
of   Damascus,  and   at  Jerusalem, 

/  Eph.l.ll.  C0I.LI2.  lPet.1.4.         g  Jno.17.17.  c.20. 
32.   lCor.1.30.   Rev.21.27.  A  Eph.2.8.   Heb.11.6. 

i  c.ll.26,&c. 


minion  of  Satan.  Comp.  Col.  i.  13.  1 
Pet  ii.  9.  Notes,  John  xii.  31 ;  xvi.  11. 
Satan  is  thus  represented  as  the  prince 
of  this  world;  the  ruler  of  the  darkness 
of  this  world ;  the  prince  of  the  power 
of  the  air,  &c.  The  heathen  world,  lying 
in  sin  and  superstition,  is  represented  as 
under  his  control ;  and  this  passage  teach- 
es, doubtless,  that  the  great  mass  of  the 
people  of  this  world  are  the  subjects  of 
the  kingdom  of  Satan,  and  are  led  captive 
by  him  at  his  will.  IT  Unto  God.  To 
the  obedience  of  the  one  living  and  true 
God.  IT  That  they  may  receive  forgive- 
ness of  sins.  Through  the  merits  of  that 
Saviour  who  died ;  that  thus  the  parti- 
tion wall  between  the  Jews  and  the  Gen- 
tiles might  be  broken  down,  and  all 
might  be  admitted  to  the  same  precious 
privileges  of  the  favour  and  mercy  of 
God.  Comp.  Note,  Acts  ii.  38.  IF  And 
inheritance.  An  heirship,  or  lot  (xxij^ov) ; 
that  they  might  be  entitled  to  the  privi- 
leges and  favours  of  the  children  of  God. 
See  Note,  Acts  xx.  32.  IT  Which  are  sanc- 
tified. Among  the  saints ;  the  children 
of  God.     Note,  Acts  xx.  32. 

19.  Whereupon.  Whence  ('iSu). 
Since  the  proof  of  his  being  the  Messiah, 
and  of  his  resurrection,  and  of  his  calling 
me  to  this  work,  was  so  clear  and  plain,  I 
deemed  it  my  duty  to  engage  without 
delay  in  the  work.  IT  1  was  not  disobe- 
dient. I  yvas  not  incredulous,  or  unbe- 
lieving; I  yielded  myself  to  the  com- 
mand, and  at  once  obeyed.  See  Acts  ix. 
6.  Comp.  Gal.  i.  16.  IT  To  the  heavenly 
vision.  To  the  celestial  appearance  ;  or 
to  the  vision  which  appeared  to  me  mani- 
festly from  heaven.  I  did  not  doubt  that 
this  splendid  appearance  (ver.  13)  was 
from  heaven ;  and  I  did  not  refuse  to 
obey  the  command  of  him  who  thus  a]> 
peared  to  me.  He  knew  it  was  the  com- 
mand of  God  his  Saviour;  and  he  gave 
evidence  of  repentance  by  yielding  obe- 
dience to  it  at  once. 

20.  See  ch.  ix.  20—23.     The  20th 


A.  D.  62.] 


CHAPTER  XXVI. 


335 


and  throughout  all  the  coasts  of 
Judea,  and  then  to  the  Gentiles,  that 
they  should  repent  and  turn  to  God, 
and  do  works  *  meet  for  repentance. 

21  For  these  causes  the  Jews  * 
caught  me  in  the  temple,  and  went 
about  to  kill  me. 

22  Having  therefore  obtained  help 


a  Matt.3.8. 


b  c.21.30. 


verse  contains  a  summary  of  his  labours 
in  obedience  to  the  command  of  the 
Lord  Jesus.  His  argument  is,  that  the 
Lord  Jesus  had  from  heaven  commanded 
him  to  do  this,  and  that  he  had  done  no 
more  than  to  obey  his  injunction. 

21.  Caught  me  in  the  temple,  ch.  xxi. 
30.  If  Ana  tvent  about,  &c.  Endeavour- 
ed to  put  me  to  death. 

22.  Having  therefore  obtained  help  of 
God.  Paul  had  seen  and  felt  his  danger. 
He  had  known  the  determined  malice  of 
the  Jews,  and  their  efforts  to  take  his 
life.  He  had  been  rescued  by  Lysias, 
and  had  made  every  effort  to  avoid  the 
danger,  and  to  save  his  life ;  and  at  the 
end  of  all,  he  traced  his  safety  entirely  to 
the  help  of  God.  It  was  not  by  any  power 
of  his  own  that  he  had  been  preserved  ; 
but  it  was  because  God  had  interposed 
and  rescued  him.  Those  who  have  been 
delivered  from  danger,  if  they  have  just 
views,  will  delight  to  trace  it  all  to  God. 
They  will  regard  his  hand ;  and  will  feel 
that  whatever  wisdom  they  may  have 
had,  or  whatever  may  have  been  the 
kindness  of  their  friends  to  aid  them,  yet 
that  all  this  also  is  to  be  traced  to  the  su- 
perintending providence  of  God.  IT  Wit- 
Jiessing.  Bearing  testimony  to  what  he 
had  seen,  according  to  the  command  of 
Christ,  ver.  16.  IT  To  small.  To  those  in 
humble  life;  to  the  poor,  the  ignorant, 
and  the  obscure.  Like  his  master,  he  did 
not  despise  them,  but  regarded  it  as  his 
duty  and  privilege  to  preach  the  gospel  to 
the  poor.  IT  And  great.  The  rich  and 
noble  ;  to  kings,  and  princes,  and  gover- 
nors. He  had  thus  stood  on  Mars'  Hill  at 
Athens ;  he  had  borne  testimony  before 
the  wise  men  of  Greece  ;  he  had  declared 
the  same  gospel  before  Felix,  Festus,  and 
riow  before  Agrippa.  He  offered  salva- 
tion to  all.  He  passed  by  none  because 
they  were  poor ;  and  he  was  not  deterred 
by  the  fear  of  the  rich  and  the  great  from 
making  known  their  sins,  and  calling 
them  to  repentance.  What  an  admirable 
illustration  of  the  proper  duties  of  a  min- 
ister of  the  gospel !  IT  Saying  none  other 
thing,  &c.    Delivering  no  new  doctrine ; 


of  God,  I  continue  unto  this  day, 
witnessing  both  to  small  and  great, 
saying  none  other  things  than  those 
which  "^  the  prophets  and  Moses  did 
say  should  come. 

23  That  Christ  should  suffer,  a7id 
that  he  should  be  the  first  '^  that 
should    rise    from   the   dead,   and 

c  Luke  24.27,46.  d  lCor.15.23. 


but  maintaining  only  that  the  prophecies 
had  been  fulfilled.  As  he  had  done  this 
only,  there  was  no  reason  for  the  op- 
position, and  persecution  of  the  Jews.' 
IT  Should  come.  Should  come  to  pass  ;  or 
should  take  place.  Paul  here  evidently 
means  to  say,  that  the  doctrine  of  the 
atonement,  and  of  the  resurrection  of 
Christ,  is  taught  in  the  Old  Testament. 

23.  That  Christ.  That  the  Messiah 
expected  by  the  Jews  should  be  a  suffer- 
ing Messiah.  IT  Should  suffer.  Should 
lead  a  painful  life,  and  be  put  to  death. 
See  Note,  ch.  xvii.  3.  Comp.  Dan.  ix.  27. 
Isa.  liii.  IT  And  that  he  should  be  the  first, 
&c.  This  declaration  contains  two  points. 
(1.)  That  it  was  taught  in  the  prophets 
that  the  Messiah  should  rise  from  the 
dead.  On  this,  see  the  proof  ailesred  in 
ch.  ii.  24—32 ;  xiii.  32—37.  (2.)  That  he 
should  be  the  first  that  should  rise.  This 
cannot  mean  that  the  Messiah  should  be 
the  first  dead  person  who  should  be  re- 
stored to  life,  for  Elijah  had  raised  the  son 
of  the  Shunammite,  and  Jesus  himself  had 
raised  Lazarus,  and  the  widow's  son  at 
Nain.  It  does  not  mean  that  he  should 
be  the  first  in  the  order  of  time  that  should 
rise,  but  first  in  eminence,  the  most  dis- 
tinguished, the  chief,  the  head  of  those 
who  should  rise  from  the  dead,  ng^^-.i 
i?  i:vxirTX(rs-^i  vsK^uiv.  In  accordance  with 
this  he  is  called  (Col.  i.  18),  "  the  begin- 
ning, the  first-born  from  the  dead,"  having 
among  all  the  dead  who  should  be  raised 
up.  the  rights  and  pre-eminence  of  the 
primogeniture,  or  which  pertained  to  the 
first-born.  In  1  Cor.  xv.  20.  he  is  called 
"  the  first-fruits  of  them  that  slept."  This 
declaration  is,  therefore,  made  of  him  by 
way  of  eminence.  (1)  As  being  chief,  a 
prince  among  those  raised  from  the  dead  ; 
(2.)  As  being  raised  by  his  own  power 
(John  X.  18) ;  (3.)  As,  by  his  rising,  secur- 
ing a  dominion  over  death  and  the  grave 
(I  Cor.  XV.  25,  26) ;  and,  (4.)  As  bringing, 
by  his  rising,  life  and  immortality  to  light. 
He  rose  to  return  to  death  no  more.  And 
he  thus  secured  an  ascendancy  over  death 
and  the  grave,  and  was  thus,  by  way  of 
eminence,  first  among  those  raised  from 


336 


THE  ACTS. 


[A.  D.  62. 


should  shew  light  unto  the  people, 
and  to  the  Gentiles. 

24  And   as  he  thus   spake  for 
himself,   Festus   said  with  a  loud 


the  dead.  IT  And  should  show  light  unto 
the  people.  To  the  Jews.  Should  be 
their  instructor  and  prophet.  This  Moses 
had  predicted.  Deut.  xviii.  15.  IT  And  to 
the  Gentiles.  This  had  often  been  foretold 
by  the  prophets,  and  particularly  by 
[saiah.  Isa.  ix.  1,  2.  Comp.  Matt.  iv.  14— 
16.  Isa.  xi.  10;  xlii.  1.  6;  liv.  3;  Ix.  3.  5; 
11;  lxi.6;  lxii.2;  Ixvi.  12. 

24.  Festtis  said  with  a  loud  voice.  Amaz- 
ed at  the  zeal  and  ardour  of  Paul.  Paul 
doubtless  evinced  deep  interest  in  the 
subject,  and  great  earnestness  in  the  de- 
livery of  his  defence.  IT  17iou  art  beside 
thyself.  Thou  art  deranged ;  thou  art 
insane.  The  reasons  why  Festus  thought 
Paul  mad  were,  probably,  (1.)  His  great 
earnestness  and  excitement  on  the  sub- 
ject. (2.)  His  laying  such  stress  on  the 
gospel  of  the  despised  Jesus  of  Nazareth, 
a.s  if  it  were  a  matter  of  infinite  moment. 
Festus  despised  it ;  and  he  regarded  it  as 
proof  of  derangement  that  so  much  im- 
portance was  attached  to  it.  (3.)  Festus 
regarded,  probably,  the  whole  story  of  the 
vision  that  Paul  said  had  appeared  to  him, 
as  the  effect  of  an  inflamed  and  excited 
imagination ;  and  as  the  proof  of  delirium. 
This  is  not  an  uncommon  charge  against 
those  who  are  Christians,  and  especially 
when  they  evince  any  unusual  zeal. 
Sinners  regard  them  as  under  the  influ- 
ence of  delirium  and  fanaticism;  as  terri- 
fied by  imaginary  and  superstitious  fears ; 
or  as  misguided  by  fanatical  leaders. 
Husbands  often  thus  think  their  wives 
deranged,  and  parents  their  children,  and 
wicked  men  the  ministers  of  the  gospel. 
The  gay  think  it  proof  of  derangement 
that  others  are  serious,  and  anxious,  and 
prayerful ;  the  rich,  that  others  are  will- 
ing to  part  with  their  property  to  do 
good ;  the  ambitious  and  worldly,  that 
others  are  willing  to  leave  their  country 
and  home,  to  go  among  the  Gentiles  to 
spend  their  lives  in  making  known  the 
unsearchable  riches  of  (^Ihrist.  The  really 
sober,  and  rational  part  of  the  world — 
they  who  fear  God,  and  keep  his  com- 
mandments ;  who  believe  that  eternity  is 
before  them,  and  who  strive  to  live  for  it — 
are  thus  charged  with  insanity  by  those 
who  are  really  deluded,  and  who  are  thus 
living  lives  of  madness  and  folly.  The 
tenants  of  a  mad-house  often  think  all 
others   deranged    but   themselves;   but 


voice,  Paul,  thou  art  beside  thy- 
self; much  learning  doth  make  thee 
mad.  " 

25  But  he  said,  I  am  not  mad, 

a2KiDg9  9.11. 


there  is  no  madness  so  great,  no  delirium 
so  awful,  as  to  neglect  the  eternal  inte- 
rest of  the  soul  for  the  sake  of  the  poor 
pleasures  and  honours  which  this  life  can 
give.  II  Much  learning.  It  is  probable 
that  Festus  was  acquainted  with  the  fact 
that  Paul  had  been  well  instructed,  and 
was  a  learned  man.  Paul  had  not  while 
before  him  manifested  particularly  hia 
learning.  But  Festus,  acquainted  in  some 
way  with  the  fact  that  he  was  well  edu- 
cated, supposed  that  his  brain  had  been 
turned,  and  that  the  effect  of  it  was  seen 
by  devotion  to  a  fanatical  form  of  reli- 
gion. The  tendency  of  long  continued 
and  intense  application  to  produce  mental 
derangement,  is  every  where  known. 
IT  Doth  make  thee  mad.  Impels,  drives,  or 
excites  thee  (jrt^jT^iVs.)  to  madness. 

25.  /  am  not  mad.  I  am  not  deranged. 
There  are  fevv  more  happy  turns  than 
that  which  Paul  gives  to  this  accusation 
of  Festus.  He  might  have  appealed  to 
the  course  of  his  argument;  he  might 
have  dwelt  on  the  importance  of  the 
subject,  and  continued  to  reason ;  but  he 
makes  an  appeal  at  once  to  Agrippa,  and 
brings  him  in  for  a  witness  that  he  was 
not  deranged.  This  would  be  far  more 
likely  to  make  an  impression  on  the  mind 
of  Festus,  than  any  thing  that  Paul  could 
say  in  self-defence.  The  same  reply, '  I  am 
notrnad,'  can  be  made  by  all  Christians  to 
the  charge  of  derangement  which  the 
world  brings  against  them.  They  have 
come,  like  the  prodigal  (Luke  xv.  17),  to 
their  right  mind ;  and  by  beginning  to  act 
as  if  there  were  a  God  and  Saviour,  as 
if  they  were  to  die,  as  if  there  were  a 
boundless  eternity  before  them,  they  are 
conducting  according  to  the  dictates  of 
reason.  And  as  Paul  appealed  to  Agrippa, 
who  was  not  a  Christian,  for  the  reason- 
ableness and  soberness  of  his  own  views 
and  conduct,  so  may  all  Christians  appeal 
even  to  sinners  themselves,  as  witnesses 
that  they  are  acting  as  immortal  beings 
should  act.  All  men  know  that  if  there  is 
an  eternity,  it  is  right  to  prepare  for  it; 
if  there  is  a  God,  it  is  proper  to  serve 
him ;  if  a  Saviour  died  for  us,  we  should 
love  him;  if  a  hell,  we  should. avoid  it; 
if  a  heaven,  we  should  seek  it.  And 
even  when  they  charge  us  w)th  folly  and 
derangement,  we  may  turn  at  once  upon 
them,  and  appeal  to  their  own  consciences. 


A.D.  62.] 


CHAPTER  XXVI. 


337 


most  noble  Festus,  but  speak  forth 
the  words  of  truth  and  sober- 
ness. 

26  For  the  king  knoweth  of  these 
things,  before  whom  also  I  speak 

and  ask  them  if  all  our  anxieties,  and 
prayers,  and  efforts,  and  self-denials,  are 
not  right  ?  One  of  the  best  ways  of  con- 
victing sinners  is,  to  appeal  to  them  just 
as  Paul  did  to  Agrippa.  When  so  appeal- 
ed to,  they  will  usually  acknowledge  the 
force  of  the  appeal ;  and  will  admit  that 
all  the  solicitude  of  Christians  for  their 
salvation  is  according  to  the  dictates  of 
reason.  H  Most  noble  Festus.  This  was 
the  usual  title  of  the  Roman  governor. 
Comp.  xxiv.  3.  H  Of  truth.  In  accordance 
with  the  predictions  of  Moses  and  the 
prophets ;  and  the  facts  which  have  oc- 
curred in  the  death  and  resurrection  of 
the  Messiah.  In  proof  of  this  he  appeals 
to  Agrippa.  ver.  26,  27.  Truth  here  stands 
opposed  to  delusion,  imposture,  and  fraud. 
IT  Ajid  soberness.  Soberness  (irou^eoo-ui/i;, 
wisdom)  stands  opposed  here  to  madness, 
or  derongement,  and  denotes  sanity  of 
mind.  The  words  which  I  speak  are 
those  of  a  sane  man,  conscious  of  what 
he  is  saying,  and  impressed  with  its  truth. 
They  were  the  words,  also,  of  a  man  who, 
under  the  charge  of  derangement,  evinc- 
ed the  most  perfect  self-possession,  and 
command  of  his  feelings;  and  who  utter- 
ed sentiments  deep,  impressive,  and  wor- 
thy of  the  attention  of  mankind. 

26.  For  the  king.  King  Agrippa. 
IT  Knoweth.  He  had  been  many  years  in 
that  region,  and  the  fame  of  Jesus  and 
of  Paul's  conversion  were  probably  well 
known  to  him.  IT  These  things.  The 
things  pertaining  to  the  early  persecu- 
tions of  Christians ;  the  spread  of  the 
gospel;  and  the  remarkable  conversion 
of  Paul.  'Though  Agrippa  might  not 
have  been  fully  informed  respecting 
these  things,  yet  he  had  an  acquaintance 
with  Moses  and  the  prophets ;  he  knew 
the  Jewish  expectation  respecting  the 
Messiah ;  and  he  could  not  be  ignorant 
respecting  the  remarkable  public  events 
in  the  life  of  Jesus  of  Nazareth,  and  of 
his  having  been  put  to  death  by  order  of 
Pontius  Pilate  on  the  cross.  IT  J  speak 
freely.  I  speak  openly,  boldly.  I  use  no 
disguise  ;  and  I  speak  the  more  confident- 
ly before  him,  because,  from  his  situation, 
he  must  be  acquainted  with  the  truth  of 
what  I  say.  Truth  is  always  bold  and 
free ;  and  it  is  an  evidence  of  honesty 
when  a  man  is  willing  to  declare  every 
thing  without  reserve  before  those  who 
2  F 


freely ;  for  I  am  persuaded  that 
none  of  these  things  are  hidden 
from  him  ;  for  this  thing  was  not 
done  in  a  corner. 

27  King  Agrippa,  believest  thou 

are  qualified  to  detect  him  if  he  is  an  im- 
postor. Such  evidence  of  truth  and 
honesty  was  given  by  Paul.  IT  For  I  am 
persuaded.  1  am  convinced  ;  I  doubt  not 
that  he  is  well  acquainted  with  these 
things.  IT  Are  hidden  from  him.  That 
he  is  unacquainted  with  ihem.  %  For 
this  thing.  The  thing  to  which  Paul  had 
mainly  referred  in  this  defence,  his  own 
conversion  to  the  Christian  religion. 
IF  Was  not  done  iii  a  corner.  Did  not 
occur  secretly  and  obscurely  ;  but  was 
public,  and  was  of  such  a  character  as  to 
attract  attention.  The  conversion  of  a 
leading  persecutor,  such  as  Paul  had  been, 
and  in  the  manner  in  which  that  conver- 
sion had  taken  place,  could  not  but  at- 
tract attention  and  remark.  And  al- 
though the  Jews  would  endeavour  as 
much  as  possible  to  conceal  it,  yet  Paul 
might  presume  that  it  could  not  be  entire- 
ly unknown  to  Agrippa. 

27.  King  Agrippa.  This  bland  per- 
sonal address  is  an  instance  of  Paul's 
happy  manner  of  appeal.  He  does  it  to 
bring  in  the  testimony  of  Agrippa  to  meet 
the  charge  of  Festus  that  he  was  derang- 
ed. IF  Believest  thou  the  prophets  ?  The 
prophecies  respecting  the  character,  the 
sufferings,  and  the  death  of  the  Messiah. 
IF  I  know  that  thou  believest.  Agrippa  was 
a  Jew;  and,  as  such,  he  of  course  believ- 
ed the  prophets.  Perhaps  too,  from  what 
Paul  knew  of  his  personal  character,  he 
might  confidently  affirm  that  he  professed 
to  be  a  believer.  Instead,  therefore,  of 
waiting  for  his  answer,  Paul  anticipates 
it,  and  says  that  he  knows  that  Agrippa 
professes  to  believe  all  these  prophecies 
respecting  the  Messiah.  His  design  is 
evident.  It  is,  (1.)  To  meet  the  charge  of 
derangement,  and  to  bring  in  the  testi- 
mony of  Agrippa,  who  well  understood 
the  subject,  to  the  importance  and  the 
truth  of  what  he  was  saying.  (2.)  To 
press  on  the  conscience  of  his  royal 
hearer  the  evidence  of  the  Christian  re- 
ligion, and  to  secure  if  possible  his  con- 
version. 'Since  thou  believest  the  pro- 
phecies, and  since  I  have  shown  that  they 
are  fulfdled  in  Jesus  of  JN'azareth,  that  he 
corresponds  in  person,  character,  and 
work  with  the  prophets,  it  follows  that 
his  religion  is  true.'  Paul  lost  no  oppor- 
tunity of  pressing  the  truth  on  every 
class  of  men.    He  had  such  a  conviction 


338 


THE  ACTS, 


[A.  D.  62. 


the  prophets?  I  know  that  thou 
believest. 

28  Then  Agrippa  said  unto  Paul, 

of  the  truth  of  Christianity,  that  he  was 
deterred  by  no  rank,  station,  or  ofifice  ;  by 
no  fear  of  the  rich,  the  great,  and  the 
learned  ;  but  every  where  urged  the  evi- 
dence of  that  religion  as  indisputable. 
In  this,  lay  the  secret  of  no  small  part  of 
his  success.  A  man  who  really  believes 
the  truth  will  be  ready  to  defend  it.  A 
man  who  truly  loves  religion  will  not  be 
ashamed  of  it  any  where. 

28.  llien  Agrippa  said  unto  Pavl.    He 
could  not  deny  that  he  believed  the  pro- 
phets.   He  could  not  deny  that  the  argu- 
ment was  a  strong  one,  that  they  had 
been  fulfilled  in  Jesus  of  Nazareth.    He 
could  not  deny  that  the  evidence  of  the 
miraculous  interposition  of  God  in  the 
conversion  of  Paul  was  overwhelming. 
And  instead,  therefore,  of  charging  him 
as  Festus  had  done  with  derangement, 
he  candidly  and  honestly  a,vows  the  im- 
pression which  the  proof  had  made  on 
his  mind.      IT  Almost.     Except  a  very 
little.   'Ev  oA..yw.    Thou  hast  nearly  con- 
vinced me  that  Christianity  is  true,  and 
persuaded  me  to  embrace  it.    The  argu- 
ments of  Paul  had  been  so  rational ;  the 
appeal  which  he  had  made  to  his  belief 
of  the  prophets  had  been  so  irresistible, 
that  he  had  been  nearly  convinced  of  the 
truth  of  Christianity.    We  are  to  remem- 
ber, (1)  That  Agrippa  was  a  Jew,  and 
that  he  would  look  on  this  whole  subject 
in  a  different  manner  from  the  Roman 
Festus.   (2.)  That  Agrippa  does  not  ap- 
pear to  have  partaken  of  the  violent  pas- 
sions and  prejudices  of  the  Jews  who  had 
accused   Paul.    (3.)     His    character   as 
given  by  Josephus  is  that  of  a  mild,  can- 
did, and  ingenuous  man.  He  had  no  par- 
ticular hostility  to  Christians;  he  knew 
that  they  were  not  justly  charged  with 
sedition  and  crime  ;  and  he  saw  the  con- 
clusion to  which  a  belief  of  the  prophets 
inevitably  tended.    Yet,  as  in  thousands 
of  other  cases,  he  was  not  quite  persuad- 
ed to  be  a  Christian.  What  was  included 
in  the  "almost;"    what  prevented  his 
being  quite  persuaded,  we  know  not.    It 
may  have  been  that  the  evidence  was 
not  so  clear  to  his  mind  as  he  would  pro- 
fess to  desire  ;  or  that  he  was  not  wiUing 
to  give  up  his  sins ;  or  that  he  was  too 
proud  to  rank  himself  with  the  followers 
of  Jesus  of  Nazareth;  or  that,  like  Felix, 
he  was  willing  to  defer  it  to  a  more  con- 
venient season.  There  is  every  reason  to 
believe  that  he  was  never  quite  persuaded 


Almost  thou  "  persuadest  me  to  be 
a  Christian. 

a  James  1.23,24. 

to  embrace  the  Lord  Jesus  ;  and  that  he 
was  never  nearer  the  kingdom  of  heaven 
than  at  this  moment.  It  was  the  crisis, 
the  turning  point  in  Agrippa's  life,  and  in 
his  eternal  destiny ;  and,  like  thousands 
of  others,  he  neglected  or  refused  to  allow 
the  full  conviction  of  the  truth  on  his 
mind,  and  died  in  his  sins.  IF  Thou  per- 
suadest me.  Thou  dost  convince  me  of 
the  truth  of  the  Chrisdan  religion,  and 
persuadest  me  to  embrace  it.  IT  To  be  a 
Christian.  On  the  name  Christian,  see 
Note,  ch.  xi.  26.  On  this  deeply  interest- 
ing case,  we  may  observe,  (1.)  That  there 
are  many  in  the  same  situation  as  Agrip- 
pa— ^many  who  are  almost,  but  not  alto- 
gether, persuaded  to  be  Christians.  They 
are  found  among  (a) Those  who  have  been 
religiously  educated  ;  {b)  Those  who  are 
convinced  by  argument  of  the  truth  of 
Christianity;  (c)  Those  whose  consciences 
are  awakened,  and  who  feel  their  guilt, 
and  the  necessity  of  some  better  portion 
than  this  world  can  furnish.  (2.)  Such 
persons  are  deterred  from  being  altoge- 
ther Christians  by  the  following,  among 
other  causes,  (a)  By  the  love  of  sin — 
the  love  of  sin  in  general,  or  some  par- 
ticular sin  which  they  are  not  willing  to 
abandon,  (b)  The  fear  of  shame,  perse- 
cution, or  contempt.  If  they  become  Chris- 
tians, (c)  By  the  temptations  of  the 
world — its  cares,  vanities,  and  allure- 
ments— which  are  often  prosecuted  most 
strongly  in  just  this  state  of  mind,  (d) 
The  love  of  office,  the  pride  of  rank,  and 
power  as  in  the  case  of  Agrippa.  (e)  A 
disposition,  like  Felix,  to  delay  to  a  more 
favourable  time  the  work  of  religion, 
until  life  has  wasted  away,  and  death  ap- 
proaches, and  it  is  too  late  ;  and  the  un- 
happy man  dies  almost  a  Christian.  (3.) 
This  state  of  niind  is  one  of  peculiar  in- 
terest, and  peculiar  danger.  It  is  not  one 
of  safety ;  and  it  is  not  one  that  implies 
any  certainty  that  the  '  almost  Christian' 
will  ever  be  saved.  There  is  no  reason 
to  believe  that  Agrippa  ever  became 
fully  persuaded  to  become  a  Christian. 
To  be  almost  persuaded  to  do  a  thing 
which  we  ought  to  do,  and  yet  not  to  do 
it,  is  the  very  position  of  guilt  and  dan- 
ger. And  it  IS  no  wonder  that  many  are 
brought  to  this  point — the  turning  point, 
the  crisis  of  life — and  then  lose  their 
anxiety,  and  die  in  their  sins.  May  the 
God  of  grace  keep  us  from  resting  in 
being  almost  persuaded  to  be  Christians 


A.  D.  62.] 


CHAPTER  XXVI. 


539 


29  And  Paul  said,  I  would  «  to 
God  that  not  only  thou,  but  also  all 
that  hear  me  this  day,  were  both 
almost,  and  altogether  such  as  I 
am,  except  these  bonds. 

30  And  when  he  had  thus  spoken, 
the  king  rose  up,  and  the  governor, 


And  may  every  one  who  shall  read  this 
account  of  Agrippa  be  admonished  by  his 
convictions,  and  be  alarmed  by  the  fact 
that  he  then  paused,  and  that  his  convic- 
tions there  ended  !  And  may  every  one 
resolve  by  the  help  of  God  to  forsake 
every  thing  that  prevents  his  becoming 
an  entire  beUever,  and  without  delay 
embrace  the  Son  of  God  as  his  Saviour! 

29.  /  would  to  God.  I  pray  to  God  ;  I 
earnestly  desire  it  of  God.  This  shows, 
(1.)  Paul's  intense  desire  that  Agrippa,  and 
all  who  heard  him,  might  be  saved.  (2.) 
His  steady  and  constant  belief  that  none 
but  God  could  incline  them  to  become 
altogether  Christians.  Hence  he  ex- 
pressed it  as  the  object  which  he  ear- 
nestly sought  of  God,  that  they  might  be 
>rue  believers.  Paul  knew  well  that 
there  was  nothing  that  would  overcome 
the  reluctance  of  the  human  heart  to 
be  an  entire  Christian  but  the  grace  and 
mercy  of  God.  He  had  addressed  to 
them  the  convincing  arguments  of  reli- 
gion ;  and  he  now  breathed  forth  his 
earnest  prayer  to  God  that  these  argu- 
ments might  be  effectual.  So  prays 
every  faithful  minister  of  the  cross.  H  All 
that  hear  me.  Festus,  and  the  military 
and  civil  officei-s  who  had  been  assem- 
bled to  hear  his  defence,  ch.  xxv.  23. 
%  Were  both  almost,  and  altogether,  &c. 
Paul  had  no  higher  wish  for  them  than 
that  they  might  have  the  faith  and  con- 
solations which  he  had  himself  enjoyed. 
He  had  so  firm  a  conviction  of  the  truth 
of  Christianity,  and  had  experienced  so 
much  of  its  consolations  and  supports 
amidst  all  his  persecutions  and  trials, 
that  his  highest  desire  for  them  was,  that 
they  might  experience  the  same  inex- 
pressibly pure  and  holy  consolations.  He 
well  knew  that  there  was  neither  happi- 
ness nor  safety  in  being  almost  a  Chris- 
tian; and  he  desired,  therefore,  that  they 
would  give  themselves,  as  he  had  done, 
entirely  and  altogether  to  the  service  of 
the  Lord  Jesus  Christ.  IT  Except  these 
bonds.  These  chains.  This  is  an  ex- 
ceedingly happy  and  touching  appeal. 
Probably  Paul,  when  he  said  this,  lifted 
up  his  arm  with  the  chain  attached  to  it. 


and  Bernice,  and  they  that  sat  with 
them. 

31  And  when  they  were  gone 
aside,  they  talked  between  them- 
selves, saying,  This  man  doeth  no- 
thing worthy  of  death  or  of  bonds. 

32  Then  said  Agrippa  unto  Fes- 


His  wish  was,  that  they  might  be  parta- 
kers of  the  pure  joys  which  religion  had 
conferred  on  him ;  that  in  all  other  re- 
spects they  might  partake  of  the  effects 
of  the  gospel,  except  those  chains.  Those 
he  did  not  wish  them  to  bear.  The  per- 
secutions, and  unjust  trials,  and  confine- 
ments which  he  had  been  called  to  suf- 
fer in  the  cause,  he  did  not  desire  them 
to  endure.  True  Christians  wish  others 
to  partake  of  the  full  bles.sings  of  reli- 
gion. The  trials  which  they  themselves 
experience  from  without  in  unjust  perse- 
cutions, ridicule,  and  slander,  they  do 
not  wish  them  to  endure.  The  trials 
which  they  themselves  experience  from 
an  evil  heart,  from  corrupt  passions,  and 
from  temptations,  ihey  do  not  wish  others 
to  experience.  But  even  with  these,  re- 
ligion confers  infinitely  more  pure  joy 
than  the  world  can  give ;  and  even 
though  others  should  be  called  to  expe- 
rience severe  trials  for  their  religion ; 
still.  Christians  wish  that  all  should  par- 
take of  the  pure  consolations  which  Chris- 
tianity alone  can  furnish  in  this  world  and 
the  world  to  come. 

31.  This  man  doeth  nothing  worthy  of 
death.  This  was  the  conclusion  to  which 
they  had  come,  after  hearing  all  that  the 
Jews  had  to  allege  against  him.  It  was 
the  result  of  the  whole  investigation ; 
and  we  have,  therefore,  the  concurring 
testimony  of  Claudius  Lysias  (ch.  xxiii. 
29),  of  Felix  (ch.  xxiv.),  of  Festus  (ch. 
xxv.  26,  27),  and  of  Agrippa  to  his  inno- 
cence. More  honourable  and  satisfac- 
tory testimony  of  his  innocence,  Paul 
could  not  have  desired.  It  was  a  full 
acquittal  from  all  the  charges  against 
him  ;  and  though  he  was  to  be  sent  to 
Rome,  yet  he  went  there  with  every  fa- 
vourable circumstance  of  being  acquitted 
there  also. 

32.  Then  said  Agrippa  unto  Festus,  &c. 
This  is  a  full  declaration  of  the  convic- 
tion of  Agrippa,  that  Paul  was  innocent. 
It  is  an  instance  also  where  boldness  and 
fidelity  will  be  attended  with  happy  re- 
sults. Paul  had  concealed  nothing  of 
the  truth.  He  had  made  a  bold  and 
faithful  appeal  (ver.  87)  to  Agrippa  him- 


340 


THE  ACTS. 


[A.  D.  62. 


tus,  This  man  mig-ht  have  been  set 
at  liberty,  if  he  had  not  appealed 
unto  Cesar. 

CHAPTER  XXVn. 

A  ND   when   it  was   determined 

-^  that  we  should  sail  into  Italy, 


self  for  the  truth  of  what  he  was  saying. 
By  this  appeal,  Agrippa  had  not  been 
offended.  It  had  only  served  to  impress 
him  more  with  the  innocence  of  Paul. 
It  is  an  instance  which  shows  us  that 
religion  may  be  commended  to  the  con- 
sciences and  reason  of  princes,  and  kings, 
and  judges,  so  that  ihey  will  see  its  truth. 
It  is  an  instance  which  shows  us  that 
the  most  bold  and  faithful  appeals  may 
be  made  by  the  ministers  of  religion  to 
their  hearers,  for  the  truth  of  what  they 
are  saying.  And  it  is  a  full  proof  that 
the  most  faithful  appeals,  if  respectful, 
may  be  made  without  offending  men, 
and  with  the  certainty  that  they  will 
feel  and  admit  their  force.  All  preach- 
ers should  be  as  faithful  as  Paul;  and 
whatever  may  be  the  rank  and  charac- 
ter of  their  auditors,  they  should  never 
doubt  that  they  have  truth  and  God  on 
their  side,  and  that  their  message,  when 
most  bold  and  faithful,  will  commend  it- 
self to  the  consciences  of  men. 
CHAPTER  XX VII. 
1.  And  when  it  was  determined.  By 
Festus  (ch.  XXV.  12),  and  when  the  time 
was  come  when  it  was  convenient  to 
send  him.  IT  That  we  should  sail.  The 
use  of  the  term  "  we"  here  shows  that 
the  author  of  this  book,  Luke,  was  with 
Paul.  lie  had  been  the  companion  of 
Paul,  and  though  he  had  not  been  ac- 
cused, yet  it  was  resolved  that  he  should 
still  accompany  him.  Whether  he  went 
at  his  own  expense,  or  whether  he  was 
sent  at  the  expense  of  the  Roman  govern- 
ment, does  not  appear.  There  is  a  dif- 
ference of  reading  here  in  the  ancient 
versions.  The  Syriac  reads  it,  "  And 
thus  Festus  determined  that  he  [Paul] 
should  be  sent  to  Cesar  in  Italy,"  &c. 
The  Latin  Vulgate  and  the  Arabic  also 
read  "  he"  instead  of  "  we."  But  the 
Greek  manusf-ripts  are  uniform ;  and  the 
correct  reading  is,  doubtless,  that  which 
is  in  our  version.  If  fiiio  Italy.  The 
country  still  bearing  the  same  name,  of 
which  Rome  was  the  capital.  IT  And 
certain  o'her  prisoners.  Who  were  pro- 
bably also  sent  to  Rome  for  a  trial  before 
the  emperor.  Dr.  Lardner  has  proved 
that  it  was  common  to  send  prisoners 


they  delivered  Paul  "  and  certain 
other  prisoners  unto  one  named 
Julius,  a  centurion  of  Augustus' 
band. 

2  And  entering  into  a  ship  of 
Adramyttium,  we  launched,  mean- 

o  c.25.12,25. 


from  Judea  and  other  provinces  to  Rome. 
Credibility,  Part  1,  ch.  x.  §  10.  pp.  248, 
249.  IT  A  ccTiturion.  A  commander  of 
a  hundred  men.  IT  Of  Augustus'  land. 
For  the  meaning  of  the  word  "band," 
see  Note,  Matt,  xxvii.  27.  Acts  x.  1.  It 
was  a  division  in  the  Roman  army,  con- 
sisting of  from  four  to  six  hundred  men. 
It  was  called  "Augustus'  band"  in  ho- 
nour of  the  Roman  emperor  Augustus 
(Note,  ch.  XXV.  21),  and  v\as  probably 
distinguished  in  some  way  for  the  care 
in  enlisting  or  selecting  them.  The  Au- 
gustine cohort  or  band  is  mentioned  by 
Suetonius  in  his  Life  of  Nero,  20. 

2.  A  ship  of  Adramyttium.  A  mari- 
time town  of  Mysia,  in  Asia  Minor,  oppo- 
site to  the  island  of  Lesbos.  This  was  a 
ship  which  had  been  built  there,  or  which 
sailed  from  that  port,  but  which  was 
then  in  the  port  of  Ces-area.  It  is  evi- 
dent from  ver.  6,  that  this  ship  was  not 
expected  to  sail  to  Italy,  but  that  the 
centurion  expected  to  find  some  other 
vessel  into  which  he  could  put  the  pri- 
soners to  take  them  to  Rome.  H  We 
launched.  We  loosed  from  our  anchor- 
age; or  we  set  sail.  See  ch.  xiii.  13. 
H  By  the  coasts  of  Asia.  Of  Asia  Minor. 
Probably  the  ow  ners  of  the  ship  designed 
to  make  a  coasting  voyage  along  the 
southern  part  of  Asia  Minor,  and  to  en- 
gage in  traffic  with  the  maritime  towns 
and  cities.  IT  One  Arislarchus,  a  Macedo- 
dian.  This  man  is  mentioned  as  Paul's 
companion  in  travel  in  ch.  xix.  29.  He 
afterwards  attended  him  to  Macedonia, 
and  returned  with  him  to  Asia.  ch.  xx.  4. 
He  now  appears  to  have  attended  him. 
not  as  a  prisoner,  but  as  a  voluntary  com- 
panion, choosing  to  share  with  him  his 
dangers,  and  to  enjoy  the  benefit  of  his 
society  and  friendship.  He  went  with 
him  to  Rome,  and  v^as  a  fellow-prisoner 
.with  him  there  (Col.  iv.  10);  and  is  men- 
tioned (epistle  to  Philemon  24)  as  Paul's 
fellow-labourer.  It  was,  doubtless,  a  great 
comfort  to  Paul  to  have  w  ith  fiirn  two 
such  valuable  friends  as  Luke  and  Aris- 
tarchus  ;  and  it  was  an  instance  of  great 
affection  for  him  that  they  were  not 
ashamed  of  his  bonds,  but  were  willing 
to  share  his  dangers,  and  to  expose  them- 


A.  D.  62.] 


CHAPTER  XXVII. 


341 


ing  to  sail  by  the  coasts  of  Asia ; 
one.  Aristarchus,  "  a  Macedonian  of 
Thessalonica,  being  with  us. 

3  And  the  next  day  we  touched 
at  Sidon.  And  Julius  courteously 
*  entreated  Paul,  and  gave  him  li- 
berty to  go  unto  his  friends  to  re- 
fresh himself. 

4  And  when  we  had  launched 
from  thence,  we  sailed  under  Cy- 
prus, because  the  winds  were  con- 
trary. 


a  c.  19.29. 


&c.24.23;28.16. 


selves  to  peril  for  the  sake  of  accompany- 
ing him  to  Rome. 

3.  We  touched  at  Sidon.  Note,  Matt. 
xi.  21.  It  was  north  of  Cesarea.  IT  And 
Julius  courteously  entreated  Paul.  Treat- 
ed him  kindly,  or  humanely.  IT  And  gave 
him  liberty,  &c.  The  same  thing  had 
been  done  by  Felix,  ch.  xxiv.  23.  IT  Unto 
his  friends.  In  Sidon.  Paul  had  frequently 
travelled  in  that  direction  in  going  to, 
and  returning  from  Jerusalem,  and  it  is 
not  improbable,  therefore,  that  he  had 
friends  in  all  the  principal  cities.  IT  To 
refresh  himself.  To  enjoy  the  benefit 
of  their  kind  care,  to  make  his  present 
situation  and  his  voyage  as  comfortable 
as  possible.  It  is  probable  that  they 
would  furnish  him  with  many  supplies 
which  were  needful  to  make  his  long 
and  perilous  voyage  comfortable. 

4.  We  sailed  wider  Cyprus.  For  an 
account  of  Cyprus,  see  Note,  ch.  iv.  36. 
By  sailing  "  under  Cyprus"  is  meant  that 
they  sailed  along  its  coasts;  they  kept 
near  to  it ;  they  thus  endeavoured  to 
break  off  the  violent  winds.  Instead  of 
steering  a  direct  course  in  the  open  sea, 
which  would  have  exposed  them  to  vio- 
lent opposing  winds,  they  kept  near  this 
large  island,  so  that  it  was  between  them 
and  the  westerly  winds.  The  force  of  the 
wind  was  thus  broken,  and  the  voyage 
rendered  less  difficult  and  dangerous. 
They  went  between  Cyprus  and  Asia 
Minor,  leaving  Cyprus  to  the  left.  Had 
It  not  been  for  the  strong  western  winds 
they  would  have  left  it  on  the  right. 
IT  The  winds  were  contrary.  Were  from 
the  west,  or  southwest,  which  thus  pre- 
vented their  pursuing  a  direct  course. 
See  the  map. 

5.  The  sea  of  Cilicia  and  Pamphylia. 
The  sea  which  lies  off  the  coast  from 
these  two  regions.  For  their  situation, 
see  the  map,  and  Notes,  Acts  vi.  9,  and 
xiii.  13.  IT  We  came  to  Myra,  a  city  of 
Lycia.    Lycia  was  a  provmce   in   the 

2f3 


5  And  when  we  had  sailed  over 
the  sea  of  Cilicia  and  Pamphylia, 
we  came  to  Myra,  a  city  of  Lycia. 

6  And  there  the  centurion  found 
a  ship  of  Alexandria  sailing  into 
Italy ;  and  he  put  us  therein. 

7  And  when  we  had  sailed  slowly 
many  days,  and  scarce  were  come 
over  against  Cnidus,  the  wind  not 
suffering  us,  we  sailed  under  Crete 
1  over  against  Salmone ; 

8  And,  hardly  passing  it,  came 

I  or,  Candy. 

southwestern  part  of  Asia  Minor,  having 
Phrygia  and  Pisidia  on  the  north,  the  Me- 
diterranean on  the  south,  Pamphylia  on 
the  east,  and  Caria  on  the  west. 

6.  A  ship  of  Alexandria.  A  ship  be- 
longing to  Alexandria.  Alexandria  was 
in  Egypt,  and  was  founded  by  Alexander 
the  Great.  It  appears  from  ver.  38,  that 
the  ship  was  laden  with  wheat.  It  is 
well  known  that  great  quantities  of  wheat 
were  imported  from  Egypt  to  Rome  ;  and 
it  appears  that  this  was  one  of  the  large 
ships  which  were  employed  for  that 
purpose.  Why  the  ship  was  on  the 
coast  of  Asia  Minor,  is  not  known.  But 
it  is  probable  that  it  had  been  driven 
out  of  its  way  by  adverse  winds  or  tem- 
pests. 

7.  Had  sailed  slowly.  By  reason  of  the 
prevalence  of  the  western  winds,  ver.  4. 
IF  Over  against  Cnidus.  This  was  a  city 
standing  on  a  promontory  of  the  same  name 
in  Asia  Minor,  in  the  part  of  the  province 
of  Cana  called  Doris,  and  a  little  north- 
west of  the  island  of  Rhodes.  IF  The  wind 
not  suffering  us.  The  wind  repelling  us 
in  that  direction ;  not  permitting  us  to  hold 
on  a  direct  course,  we  were  driven  off 
near  to  Crete.  IT  We  sailed  under  Crete. 
See  ver.  4.  We  lay  along  near  to  Crete, 
so  as  to  break  the  violence  of  the  wind. 
For  the  situation  of  Crete,  see  Note,  ch. 
ii.  11.  ^  Over  against  Salmone.  Near  to 
Salmone.  This  was  the  name  of  the 
promontory  which  formed  the  eastern  ex- 
tremity of  the  island  of  Crete. 

8.  And.,  hardly  passing  it.  Scarcely  be- 
ing able  to  pass  by  it  without  being 
wrecked.  Being  almost  driven  on  it. 
They  passed  round  the  east  end  of  the 
island,  because  they  had  been  unable  to 
sail  directly  forward  between  the  island 
and  the  main  land.  IT  The  fair  havens. 
This  was  on  the  southeastern  part  of  the 
island  of  Crete.  It  was  probably  not  so 
much  a  harbour  as  an  open  kind  of  road, 
which  afforded  good  anchorage  for  a  time. 


342 


THE  ACTS. 


[A.  D.  62. 


unto  a  place  which  is  called  the  fair 
havens ;  nigh  whereunto  was  the 
city  of  Lasea. 

9  Now  when  much  time  was 
spent,  and  when  sailing-  was  now 
dangerous,  because  the  fast  '  was 
now  already  past,  Paul  admonished 
them, 

10  And  said  unto  them.  Sirs,  1 
perceive  "  that  this  voyage  will  be 
with  2  hurt  and  much  damage,  not 

«  The  feast  was  on  the  lOth  day  of  the  Ith  month. 
Lev.23.2T,29.  a  2Kiags  6.9,10.  Dan.2.20.  Amos  3.7. 
2  or,  injury. 

It  is  called  by  Stephen,  the  geographer, 
"  the  fair  shore." 

9-  When  muck  time  vias  spent.  In  sail- 
ing along  the  coast  of  Asia ;  in  contend- 
ing with  the  contrary  winds.  It  is  evi- 
dent, that  when  they  started,  they  had 
hoped  to  reach  Italy  before  the  dangerous 
time  of  navigating  the  Mediterranean 
should  arrive.  But  they  had  been  de- 
tained and  embarrassed  contrary  to  their 
expectation,  so  that  they  were  now  sailing 
in  the  most  dangerous  and  tempestuous 
time  of  the  year.  IT  Because  the  fast  was 
nou)  already  past.  By  "  the  fast,"  here  is 
evidently  intended  the  fist  which  occur- 
red among  the  Jews  on  the  great  day  of 
atonement.  That  w;is  the  tenth  of  the 
month  Tisri,  which  answers  to  a  part  of 
September  and  part  of  October.  It  was 
therefore  the  time  of  the  autumnal  equi- 
nox, and  when  the  navigation  of  the  Me- 
diterranean was  esteemed  to  be  particu- 
larly dangerous,  from  the  storms  which 
usually  occurred  about  that  time.  The 
ancients  regarded  this  as  a  dangerous 
time  to  navigate  the  Mediterranean.  See 
the  proofs  in  Kuinoel  on  this  place.  IT  Paul 
admonished  them.  Paul  exhorted,  entreat- 
ed, or  persuaded  them.  He  was  some- 
what accustomed  to  the  navigation  of 
that  sea  ;  and  endeavoured  to  persuade 
them  not  to  risk  the  danger  of  sailing  at 
that  season  of  the  year. 

10.  Sirs.  Gr.  Men.  IT  I  perceive.  It 
is  not  certain  that  Paul  understood  this 
by  direct  inspiration.  He  might  have 
perceived  it  from  his  own  knowledge  of 
the  danger  of  navigation  at  the  autumnal 
equinox,  and  from  what  he  saw  of  the  ship 
as  unfitted  to  a  dangerous  navigation.  But 
there  is  nothing  that  should  prevent  our 
believing  also  that  he  was  guided  to  this 
conclusion  by  the  inspiration  of  the  Spirit 
of  God.  Comp.  ver.  23,  24.  IT  Will  he 
with  hurt.  With  injury,  or  hazard.  It  is 
not  meant  that  their  lives  would  be  lost  \ 


only  of  the  lading  and   ship,  but 
also  of  our  lives. 

11  Nevertheless,  the  centurion  * 
believed  the  master  and  the  owner 
of  the  ship,  more  than  those  things 
which  were  spoken  by  Paul. 

12  And  because  the  haven  was 
not  commodious  to  winter  in,  the 
more  part  advised  to  depart  thence 
also,  if  by  any  means  they  might 
attain  to  Phenice,  and  there  to  win- 

b  Prov.27.12. 


but  that  they  would  be  jeoparded.  IT  The 
lading.  The  freight  of  the  ship.  It  was 
laden  with  wheat,  ver.  38.  Paul,  evi- 
dently, by  this,  intended  to  suggest  the 
propriety  of  remaining  where  they  were, 
until  the  time  of  dangerous  navigation 
was  past. 

11.  The  master.  The  captain,  or  the 
pilot.  The  person  who  is  here  meant, 
was  the  helmsman,  who  occupied,  in  an- 
cient ships,  a  conspicuous  place  on  the 
stern,  and  steered  the  ship,  and  gave 
directions  to  the  crew.  IT  The  owner  of 
the  skip.  Probably  a  different  person  from 
"the  master."  He  had  the  general  com- 
mand of  the  ship  as  his  own  property,  but 
had  employed  '•  the  master,"  or  the  pilot, 
to  direct  and  manage  it.  His  counsel  in 
regard  to  the  propriety  of  continuing  the 
voyage,  would  be  likely  to  be  followed. 

12.  The  haven.  The  fair  havens,  ver. 
8.  IT  Was  not  commodious  to  winter  in. 
Not  safe  or  convenient  to  remain  there. 
Probably  it  furnished  rather  a  safe  an- 
chorage ground  in  time  of  a  storm,  than 
a  convenient  place  for  a  permanent  har- 
bour. H  The  more  part.  The  greater  part 
of  the  crew.  IT  To  Phenice.  This  was  a 
port  or  harbour  on  the  south  side  of  Crete, 
and  vvest  of  the  fair  havens.  It  was  a 
more  convenient  harbour,  and  regarded  as 
more  safe.  It  appeai-s,  therefore,  that  the 
majority  of  persons  on  board  concurred 
with  Paul  in  the  belief  that  it  was  not 
advisable  to  attempt  the  navigation  of  the 
sea  until  the  dangers  of  the  winter  had 
passed  by.  IT  Arid  lielh  toward.  Greek, 
Looking  toward  ;  i.  e.  it  was  open  in  that 
direction.  IT  The  southwest.  Ky.TKA<3», 
Toward  Lyhia,  or  Africa.  That  country 
was  situated  southwest  of  the  raouth  of 
the  harbour.  The  entrance  of  the  har^ 
bour  was  in  a  southwest  direction. 
T  And  7}orthwest.  Kara  Xaeov.  This 
word  denotes  a  wind  blowing  from  the 
northwest.    The  harbour  was  doubtless 


A.  D.  62.] 


CHAPTER  XXVII. 


343 


ter ;  which  is  an  haven  of  Crete,  " 
and  lieth  toward  the  southwest  and 
northwest. 

13  And  when  the  south  wind 
blew  softly,  supposing  that  they 
had  obtained  their  purpose,  loos- 
ing *  thence^  they  sailed  close  by 
Crete. 

14  But  not  long  after  there  ' 
arose  against  it  a  tempestuous  "^ 
wind,  called  Euroclydon. 


curved.  Its  entrance  was  in  a  southwest 
direction.  It  then  turned  so  as  to  lie  in  a 
direction  towards  the  northwest.  It  was 
thus  rendered  perfectly  safe  from  the 
winds  and  heavy  seas  ;  and  in  that  har- 
bour they  might  pass  the  winter  in  secu- 
rity. 

13.  The  south  wind.  The  wind  before 
had  probably  been  a  head  wind,  blowing 
from  the  west.  When  it  veered  round  to 
the  south,  and  when  it  blew  gently, 
though  not  entirely  favourable,  yet  it  was 
60  that  they  supposed  they  could  sail 
along  the  coast  of"  Crete.  IT  Had  ohlained 
their  purpose.  The  object  of  their  desire  ; 
that  is,  to  sail  safely  along  the  coast  of 
Crete.  IT  Loosing  thence.  Setting  sail 
from  the  fair  havens.  IF  Close  by  Crete. 
Near  the  shore.  It  is  evident  that  they 
designed,  if  possible,  to  make  the  harbour 
of  Phenice,  to  winter  there. 

14.  Arose.  Beat  violently.  IT  Against 
it.  Against  the  island  of  Crete.  IF  A 
tempestuous  wind.  Turbulent,  violent, 
strong.  T  Called  Euroclydon.  Interpre- 
ters have  been  much  perplexed  about 
the  meanhig  of  this  w;ord,  which  occurs 
nowhere  else  in  the  New  Testament. 
The  most  probable  supposition  is,  that  it 
denotes  a  wind  not  blowing  steadily  from 
any  quarter,  but  a  hurricane,  or  wind 
veering  about  to  different  cpiarters.  Such 
hurricanes  are  known  to  abound  in  the 
Mediterranean,  and  are  now  called  Le- 
vanters, deriving  their  name  from  blowing 
chiefly  in  the  Levant,  or  eastern  part  of 
the  Mediterranean.  The  name  Eurocly- 
don is  derived  probably  from  two  Greek 
words,  s-jfo;,  wind,  and  v-Kj^jiv,  a  wave; 
so  called  from  i;s  agitating  and  exciting 
the  waves.  It  thus  answers  to  the  usual 
effects  of  a  hurricano,  or  of  a  wind  ra- 
pidly changing  its  points  of  compass. 

15.  The  ship  was  caught.  By  the  wind. 
It  came  suddenly  upon  them  as  a  tem- 
pest. IT  Could  not  bear  up,  &c.  Could 
not  resist  its  violence,  or  could  not  direct 
the  ship.    It  was  seized  by  the  wind,  and 


15  And  when  the  ship  was  caught, 
and  could  not  bear  up  into  the  wind, 
we  let  her  drive. 

16  And  running  under  a  certain 
island  which  is  called  Clauda,  we 
had  much  work  to  come  by  the 
boat ; 

17  Which   when    they  had  ta- 
ken up,  they    used   helps,  under- 
girding  the  ship  ;  and  fearing  lest 
they  should  fall  '^  into  the  quick- 
er ver.4l. 


driven  with  such  violence  that  it  became 
unmanageable.  IT  V/e  let  her  drive.  We 
suffered  (he  ship  to  he  borne  along  by 
the  wind  without  attempting  to  control  if. 

16.  And  running  under.  Running  near 
to  an  island.  They  run  near  to  it,  where 
the  violence  of  the  wind  was  probably 
broken  by  the  island.  IT  Which  is  called 
Clauda.  This  is  a  small  island  southwest 
of  Crete.  IT  We  had  much  work.  Much 
difficulty ;  we  were  scarcely  able  to  do 
it.  IT  21)  come  by  the  boat-  This  does  not 
mean  that  they  attempted  here  to  land  in 
the  boat,  but  they  had  much  difficulty  in 
saving  the  small  boat  attached  to  the  ship 
from  being  staved  to  pieces.  Whether 
it  was  carried  in  the  ship  or  towed  at 
the  stern  does  not  appear ;  but  it  is  evi- 
dent that  it  was  in  danger  of  being  broken 
to  pieces,  or  lost,  and  that  they  had  much 
difficulty  in  securing  it.  The  importance 
of  securing  the  small  boat  is  known  by 
all  seamen. 

17.  Which  when  they  had  taJcen  up. 
When  they  had  raised  up  the  boat  into 
the  ship,  so  as  to  secure  it.  IT  They  used 
helps.  They  used  ropes,  cables,  stays,  or 
chains,  for  the  purpose  of  securing  the 
ship.  The  danger  was  that  the  ship  would 
be  destroyed ;  and  they,  therefore,  made 
use  of  such  aids  as  should  prevent  the 
loss  of  the  ship.  IT  Undergirding  the  ship. 
The  ancients  were  accustomed  to  pass 
cables  or  strong  ropes  from  one  side  of 
!he  ship  to  another,  to  keep  the  planks 
from  spricg-ng  or  starting  by  the  action 
of  the  sea.  The  rope  was  slipped  under 
the  prow,  and  passed  along  to  any  part  of 
the  keel  which  they  pleased,  and  made 
fast  on  the  deck.  See  cases  mentioned 
in  Kuinoel  on  this  verse.  An  instance 
of  the  same  kind  is  mentioned  in  lord 
Anson's  voyage  round  the  world.  Speak- 
ing of 'a  Spanish  mnn-of  war  in  a  storra, 
he  says,  "  they  were  obliged  to  throw 
overboard  all  their  upper-deck  gunsi  and 
take  six  turns  of  the  cable  round  the 
ship,  to  prevent  her  opening."   {Clarke.) 


S44 


THE  ACTS. 


[A.  D.  62. 


sands,   strake    sail,  and    so  were 
driven. 

18  And  being  exceedingly  tossed 
*  with  a  tempest,  the  next  day  they 
lightened  the  ship. 

19  And  the  third  day  we  cast 
out '  with  our  own  hands  the  tack- 
ling of  the  ship. 

20  And  when  neither  *=  sun  nor 
stars  in  many  days  appeared,  and 
no  small  tempest  lay  on  us,  all  hope 
'^  that  we  should  be  saved  was  then 
taken  away. 

21  But  after  long  abstinence, 
Paul  stood  forth  in  the  midst  of 

a  Ps.107.27.  b  Job  2.4.  Jon.1.5.  c  Ps.105.28. 

dEzek.37.n.  e  ver.lO.  /ver.l3.         g- Job 

22.29.  Ps.  112.7.  2Cor.4.8,9.        /ic.23.11.       i  Heb.1.14. 


^  L£st  ihey  should  fall  into  the  quick- 
sands. There  were  two  celebrated  syr- 
ies,  or  quicksands  on  the  coast  of  Africa, 
called  the  greater  and  lesser.  They 
were  vast  beds  of  sand  driven  up  by  the 
sea,  and  constantly  shifting  their  position, 
so  that  that  they  could  not  know  cer- 
tainly where  the  danger  was,  and  guard 
against  it.  As  they  were  constantly 
changing  their  position,  they  could  not 
be  accurately  laid  down  in  a  chart. 
They  were  afraid,  therefore,  that  they 
should  be  driven  on  one  of  those  banks 
of  sand,  and  thus  be  lost.  IT  Strake  sail. 
Or  rather,  lowered,  or  took  down  the 
mast ;  or  theyards  to  which  the  sails  were 
attached.  There  has  been  a  great  vari- 
ety of  interpretations  proposed  on  this 
passage.  The  most  probable  is,  that 
they  took  down  the  mast,  by  cutting  or 
otherwise,  as  is  now  done  in  storms  at 
sea,  to  save  the  ship.  They  were  at  the 
mercy  of  the  wind  and  waves  ;  and  their 
only  hope  was  by  taking  away  their  sails. 
IT  And  so  were  driven.  By  the  wind  and 
waves.  The  ship  was  unmanageable, 
and  they  suffered  it  to  be  driven  before 
the  wind. 

18.  They  lightened  the  ship.  By  throw- 
ing out  a  part  of  the  cargo. 

1 9.  The  tackling  of  the  ship.  The  an- 
chors, sails,  cables,  baggage,  &c.  That 
is,  they  threw  over  every  thing  that 
was  not  indispensable  to  its  preservation, 
for  it  seems  still  (ver.  29)  that  they  re- 
tained some  of  their  anchors  on  board. 

20.  Neither  sun  nor  stars,  &c.  As  they 
could  see  neither  sun  nor  stars,  they 
could  make  no  observations ;  and  as  they 
had  no  compass,  they  would  be  totally 


them,  and  said.  Sirs,  ye  should 
have  hearkened  *  unto  me,  and  not 
have  loosed/  from  Crete,  and  to 
have  gained  this  harm  and  loss. 

22  And  now  ^  I  exhort  you  to  be 
of  good  cheer:  for  there  shall  be 
no  loss  of  any  marCs  life  among 
you,  but  of  the  ship. 

23  For  there  stood  by  me  this 
night ''  the  angel  '  of  God,  whose  ^ 
I  am,  and  whom  *  I  serve. 

24  Saying,  Fear  not,  Paul ;  thou 
must  be  brought  before  Cesar :  and, 
lo,  God  hath  given  thee  ^  all  them 
that  sail  with  thee. 

j  Deut.32.».  Ps.133.4.  Isa.44.5.  Mal.3.17.  Jno.17.9,10. 
lCor.6.20.  lFet.2.9,10  ft  Ps.n6.16.  Isa.44.2l.  Dan. 

3.17;  6.16.  Jno.12.26.  Rom.1.9.  2Tim.l.3.  Z  Gen. 

19.21,22. 


ignorant  of  their  situation,  and  gave  up 
all  as  lost. 

21.  But  after  long  abstinence.  By  the 
violence  of  the  storm,  by  their  long-con- 
tinued labour,  and  by  their  apprehension 
of  danger,  they  had  a  long  time  abstained 
from  Ibod.  It  And  to  have  gained  this 
harm.  To  have  procured  this  harm,  or 
have  subjected  yourselves  to  it.  Had  you 
remained  there,  you  would  have  been 
safe.  It  seems  to  be  bad  English  to 
speak  of  gaining  a  loss,  but  it  is  a  cor- 
rect translation  of  the  original  (KseS^crul), 
which  expresses  the  idea  of  acquiring  or 
procuring,  whether  good  or  evil.  See 
ver.  9,  10. 

22.  There  .'hall  he  no  loss.  This  must 
have  been  cheering  news  to  those  who 
had  given  up  all  for  lost.  As  Paul  had 
manifested  great  wisdom  in  his  former 
advice  to  them,  they  might  be  now  more 
disposed  to  listen  to  him.  The  reason 
why  he  believed  they  would  be  safe,  he 
immediately  states. 

23.  There  stood  by  me.  There  appear- 
ed to  me.  IF  The  angel  of  God.  The 
messages  of  God  were  often  communi- 
cated by  angels.  See  Heb.  i.  14.  This 
does  not  mean  that  there  was  any  parti- 
cular angel,  but  simply  an  angel.  IT  Whose 
lam.  Of  the  God  to  whom  I  belong. 
This  is  an  expression  of  Paul's  entire  de- 
votedness  to  him.  IT  Wkom  I  serve.  In 
the  gospel.  To  whom  and  to  whose 
cause  I  am  entirely  devoted. 

24.  Fear  not,  Paul.  Do  not  be  alarm- 
ed with  the  danger  of  the  loss  of  life. 
IT  Thou  must  be  brought,  &c.  And  there- 
fore thy  life  will  be  spared.  IT  God  hath 
given  thee  all,  &c.    That  is,  they  shall  all 


A.  D.  62.] 


CHAPTER  XXVII. 


345 


25  Wherefore,  sirs,  be  of  good 
cheer ;  for  "  I  believe  God,  that  it 
shall  be  even  as  it  was  told  me. 

26  Howbeit,  we  must  be  cast 
upon  a  certain  island.  ' 

27  But  when  the  fourteenth 
night  was  come,  as  we  were  driv- 
en up  and  down  in  Adria,  about 
midnight  the  shipmen  deemed  that 
they  drew  near  to  some  country  : 

28  And  sounded,  and.  found  it 
twenty  fathoms:  and  when  they 
had    gone    a    little    further,    they 

a  Luke  1.43.  Rom.4.20,21.  2T:im.l.I2.         b  c.28.1. 


be  preserved  with  thee.  None  of  their 
lives  shall  be  lost.  It  does  not  mean  that 
they  should  be  converted  ;  but  that  their 
lives  should  be  preserved.  It  is  implied 
here  that  it  was  for  the  sake  of  Paul,  or 
that  the  leading  purpo.^e  of  the  divine 
interposition  to  rescue  them  from  danger 
was,  to  save  his  life.  The  wicked  often 
derive  important  benefits  from  being  cou- 
nected  with  Christians ;  and  God  often 
confers  important  favours  on  them  in  his 
general  purpose  to  benefit  his  own  peo- 
ple. The  lives  of  impenitent  men  are 
often  spared  because  God  interposes  to 
save  his  own  people. 

26.  Howheit.  Nevertheless.  IF  Upon  a 
certain  island.     Malta.     See  ch.  xxviii.  I. 

27.  The  fourteenth  night.  From  the 
time  when  the  tempest  commenced.  ITJ/j 
Adria.  In  the  Adriatic  sea.  This  sea  is 
properly  situated  between  Italy  and  Dal- 
malia,  now  called  the  Adriatic  gulf  But 
among  the  ancients  the  name  was  given 
not  only  to  that  gulf,  hut  to  the  whole 
sea  lying  between  Greece,  Italy,  and 
Africa,  including  the  Sicilian  and  Ionian 
sea.  It  is  evident  from  the  narrative, 
that  they  were  not  in  the  Adriatic  gulf 
but  in  the  vicinity  of  Malta.  See  the 
map.  ^  Deemed.  Judged.  Probably  by 
the  appearance  of  the  sea. 

28.  And  sounded.  To  sound  is  to  make 
use  of  a  line  and  lead  to  ascertain  the 
depth  of  water.  ^  Twenty  fathoms.  A 
fathom  is  six  feet,  or  the  distance  from 
the  extremity  of  the  middle  finger  on  one 
hand  to  the  extremity  of  the  other,  when 
the  arms  are  extended.  The  depth,  there- 
fore, was  about  one  hundred  and  twenty 
feet.  IT  Fifteen  fathoms.  They  knew, 
therefore,  that  they  were  drawing  near 
to  shore. 

29.  They  cast  four  anchors.  On  ac- 
count of  the  violence  of  the  storm  and 
waves,  to  make  if  possible  the  ship  se- 


sounded  again,  and  found  it  fifteen 
fathoms. 

29  Then  fearing  lest  they  should 
have  fallen  upon  rocks,  they  cast 
four  anchors  out  of  the  stern,  and 
wished  '^  for  the  day. 

30  And  as  the  shipmen  were 
about  to  flee  out  of  the  ship,  when 
they  had  let  down  the  boat  into  the 
sea,  under  colour  as  though  they 
would  have  cast  anchors  out  of  the 
foreship, 

31  Paul  said  to  the  centurion 


cure.  IF  And  wished  for  the  day.  To 
discern  more  accurately  their  situation 
and  danger. 

30.  The  shipmen.  The  sailors,  leaving 
the  prisoners.  IT  Under  colour.  Under 
preterjfe.  They  pretended  that  it  was 
necessary  to  get  into  the  boat,  and  carry 
the  anchors  ahead  of  the  ship  so  as  to 
make  it  secure,  but  with  a  real  intention 
to  make  for  the  shore.  IF  Out  of  the  fore- 
ship.  From  the  prow,  so  as  to  make  the 
fore  part  of  the  ship  secure.  The  reason 
why  they  did  this  was,  probably,  that 
they  expected  the  ship  would  go  to 
pieces ;  and  as  all  on  board  could  not  be 
saved  in  one  small  boat,  they  resolved  to 
escape  to  a  place  of  safety  as  soon  as 
possible. 

31.  Paul  said  to  the  centurion  and  the 
soldiers.  The  centurion  had,  it  appears, 
the  general  direction  of  the  ship.  ver.  11. 
Probably  it  had  been  pressed  into  the 
service  of  the  government.  IF  Except 
these.  These  seamen.  The  soldiers  and 
the  centurion  were  unqualified  to  ma- 
nage the  ship,  and  the  presence  of  the 
sailors  was  tlierefore  indispensable  to  the 
preservation  of  any.  IF  Abide  in  the  ship. 
Rem  (in  on  board.  IF  Ye  cannot  be  saved. 
You  cannot  be  preserved  from  death. 
You  will  have  no  hope  of  managing  the 
ship  so  as  to  be  secure  from  death.  It 
will  be  remembered  that  Paul  had  been 
informed  by  the  angel,  and  had  assured 
them  (ver.  22 — 24),  that  no  lives  should 
be  lost.  But  it  was  only  in  the  use  of  the 
proper  means  that  their  lives  would  be 
safe.  Though  it  had  been  determined, 
and  though  Paul  had  the  assurance  that 
their  lives  would  be  safe,  yet  this  did  not, 
in  his  view,  prevent  the  use  of  the  proper 
means  to  secure  it.  From  this  we  may 
learn,  (1.)  That  the  certainty  of  an  event 
does  not  render  it  improper  to  use  means 
to  obtain  it.    (2.)   That  though  the  event 


346 


THE  ACTS. 


[A.  D.  62. 


and  to  the  soldiers,  Except  these 
abide  in  the  ship,  ye  cannot  be 
saved. 

33  Then  the  soldiers  cut  off 
the  ropes  of  the  boat,  and  let  her 
fall  off. 

33  And  while  the  day  was  com- 
ing on,  Paul  besought  thera  all  to 
take  meat,  saying,  This  day  is  the 
fourteenth  day  that  ye  have  tar- 
ried, and  continued  fasting,  having 


a  Matt.15.32.   lTim.5.23. 
10.30.  Luke  12.7;  21.18. 


b  IKinga  1.52.  Matt. 


may  be  determined,  yet  the  use  of  the 
means  may  be  indispensable.  The  event 
is  rendered  no  more  certain  than  the 
means  requisite  to  accomplish  it.  (3.) 
That  the  doctrine  of  the  divine  purposes 
or  decrees,  making  certain  future  events, 
does  not  make  the  use  of  man's  jgency 
unnecessary  or  improper.  ,  The'means 
are  determined  as  well  as  the  end ;  and 
the  one  will  not  be  secured  without  the 
other.  (4.)  The  same  is  true  in  regard 
to  the  decrees  respecting  salvation.  The 
end  is  not  determined  without  the  means ; 
and  as  God  has  resolved  that  his  people 
shall  be  saved,  so  he  has  also  determined 
the  means.  He  has  ordained  that  they 
shall  repent,  shall  believe,  shall  be  holy, 
and  shall  thus  be  saved.  (5.)  We  have 
in  this  case  a  full  answer  to  the  objection 
that  a  belief  in  the  decrees  of  God  will 
make  men  neglect  the  means  of  salva- 
tion, and  lead  to  licentiousness.  It  has 
just  the  contrary  tendency.  Here  is  a 
case  hi  which  Paul  certainly  believed  in 
the  purpose  of  God  to  save  these  men  ; 
in  which  he  was  assured  that  it  was  fully 
determined ;  and  yet  the  effect  was  not 
to  produce  inattention  and  unconcern,  but 
to  prompt  him  to  use  strenuous  efforts  to 
accomplish  the  very  effect  which  God 
had  determined  should  take  place.  So  it 
is  always.  A  belief  that  God  has  pur- 
poses of  mercy ;  that  he  designs,  and  has 
always  designed,  to  save  some,  will 
prompt  to  the  use  of  all  proper  means  to 
secure  it  If  we  had  no  evidence  that 
God  had  any  sucli  purpose,  effort  would 
be  vain.  We  should  have  no  induce- 
ment to  exertion.  Where  we  have  such 
evidence,  it  operates  as  it  did  in  the  case 
of  Paul,  to  produce  great  and  strenuous 
endeavours  to  secure  the  object. 

32.  Cut  of  the  ropes,  &c.  It  is  evident 
that  the  mariners  had  not  yet  got  on 
board  the  boat.  They  had  let  it  down 
into  the  sea  (ver.  30),  and  were  about  to 


taken  nothing. 

34  Wherefore  I  pray  yon  to  take 
some  meat ;  for  this  "■  is  for  your 
health  :  for  there  ^  shall  not  an  hair 
fall  from  the  head  of  any  of  you. 

35  And  when  he  had  thus 
spoken,  he  took  bread,  and  '^  gave 
thanks  to  God  in  presence  of  them 
all :  and  when  he  had  broken  it,  he 
began  to  eat. 

36  Then  were  they  all  of  good 

c  lSam.9.13.  Matt.15.36.  Mark  8.6.  Jno.6.11,23.  ITim. 
4.3,4. 


go  on  board.  By  thus  cutting  the  rop&s 
which  fastened  the  boat  to  the  ship,  and 
letting  it  go,  they  removed  all  possibility 
of  their  fleeing  from  the  ship,  and  com- 
pelled them  to  remain  on  board. 

33.  And  while  the  day  was  coming  en. 
At  daybreak.  It  was  before  they  had 
sufficient  light  to  discern  what  they 
should  do.  IT  To  tahe  meat.  Food.  The 
word  meat  was  formerly  used  to  denote 
food  of  any  kind.  TT  That  ye  have  tarried. 
That  you  have  remained  or  been  fasting. 
IT  Having  taken  nothing.  No  regular 
meal.  It  cannot  mean  that  they  had 
lived  entirely  without  food  ;  but  that  they 
had  been  so  much  in  danjger,  so  constant- 
ly engaged,  and  so  anxious  about  their 
safety,  that  they  had  taken  no  regular 
meal ;  and  that  what  they  had  tken  had 
been  at  irregular  intervals,  and  had  been 
a  scanty  allowance.  "  Appian  speaks  of 
an  army  which  for  twenty  days  together 
had  neither  food  nor  sleep ;  by  which  he 
must  mean  that  they  nehher  made  full 
meals,  nor  slept  whole  nights  together. 
The  same  interpretation  must  be  given  to 
this  phrase."  {Doddridge.)  The  effect 
of  this  must  have  been,  that  they  would 
be  weak  and  exhausted ;  and  little  able 
to  endure  the  fatigues  which  yet  re- 
mained. 

34.  Not  an  hair  fall  from  the  head,  &c. 
This  is  a  proverbial  expression,  denoting 
that  they  should  be  preserved  safe ;  that 
none  of  them  should  be  lost,  and  that  in 
their  persons  they  should  not  experience 
the  least  damage.  1  Kings  i.  52.  1  Sam. 
xiv.  45. 

35.  And  gave  thanks,  &c.  This  was 
the  usual  custom  among  the  Hebrews. 
See  Note,  Matt.  xiv.  19.  Paul  was 
among  those  who  were  not  Christians. 
But  he  was  not  ashamed  of  the  proper 
acknowledgment  of  God,  and  was  not 
afraid  to  avow  his  dependence  on  him, 
and  to  express  his  gratitude  for  his  mercy 


A.  D.  62.] 


CHAPTER  XXVII. 


347 


cheer,   and   they  also    took    some 
meat. 

37  And  we  were  in  all  in  the 
ship,  two  hundred  threescore  and 
sixteen  souls. 

38  And  when  they  had  eaten 
enouorh,  they  lightened  the  ship, 
and  cast  out  the  wheat  into  the 
sea. 

39  And  when  it  was  day,  they 
knew  not  the  land :  but  they  dis- 
covered a  certain  creek  with  a 
shore,  into  the  which  they  were 
minded,   if   it   were    possible,   to 


38.  They  lightened  the  ship.  By  casting 
the  wheat  into  the  sea.  As  they  had  no 
hope  of  saving  the  cargo,  and  had  no 
further  use  for  it,  they  hoped  that  by 
throwing  the  wheat  overboard,  the  ship 
would  draw  less  water,  and  that  thus 
they  would  be  able  to  come  nearer  to  the 
shore. 

39.  They  knew  not  the  land.  They  had 
been  driven  with  a  tempest,  without 
being  able  to  make  any  observation ;  and 
it  is  probable  that  they  were  entire  stran- 
gers to  the  coast,  and  to  the  whole  island. 
^  A  certain  creek  with  a  shore.  Greek,  A 
certain  bosom  (zo^.^ov)  or  bay.  By  its 
having  a  shore  is  probably  meant  that  it 
had  a  level  shore,  or  one  that  was  conve- 
nient for  landing.  It  was  not  a  high 
bluff  of  rocks,  but  was  accessible.  Kui- 
noel  thinks  that  the  passage  should  be 
construed,  "  they  found  a  certain  shore, 
having  a  bay,"  &c.  IT  Were  minded. 
Were  resolved. 

40.  Had  taken  up  the  anchors.  The 
four  anchors  with  which  they  had 
moored  the  ship.  ver.  29.  See  the 
margin.  The  expression  may  mean  that 
they  slipped  or  cut  their  cables,  and  that 
thus  they  left  the  anchors  in  the  sea. 
This  is  the  most  probable  interpretation. 
^  And  loosed  the  rudder-bands.  The  rud- 
der in  navigation  is  that  by  which  a  ship 
is  steered.  It  is  that  part  of  the  helm 
which  consists  of  a  piece  of  timber,  broad 
at  the  bottom,  which  enters  the  water, 
and  is  attached  by  hinges  to  the  stern- 
post,  on  which  it  turns. — {Webster.)  But 
what  was  the  precise  form  of  the  rudder 
among  the  ancients,  is  not  certainly 
known.  Sometimes  a  vessel  might  be 
steered  by  oars.  In  most  ships  they  ap- 
pear to  have  had  a  rudder  at  the  prow  as 
well  as  at  the  stern.  In  some  instances 
also,  they  had  them  on  the  sides.    The 


thrust  in  the  ship. 

40  And  when  they  had  ^  taken 
up  the  anchors,  they  committed 
themselves  unto  the  sea,  and  loosed 
the  rudder-bands,  and  hoisted  up 
the  mainsail  to  the  wind,  and  made 
toward  shore. 

41  And  falling  into  a  place 
where  two  seas  met,  they  ran  the 
ship  aground ;  and  the  forepart 
stuck  fast,  and  remained  unmov- 
able,  but  the  hinder  part  was 
broken  with  the  violence  of  the 
waves. 

1  or,  cut  the  anchors,  left  them  in  the  sea,  etc.        ' 


word  used  here  in  the  Greek  is  in  the 
plural  {riiv  7Ti]S:i}Jujv),  and  it  is  evident 
that  they  had  in  this  ship  more  than  one 
rudder.  The  ba?ids  mentioned  here  were 
probably  the  cords,  or  fastenings  by 
which  the  rudder  could  be  made  secure 
to  the  sides  of  the  ship,  or  could  be  raised 
up  out  of  the  water  in  a  violent  storm,  to 
prevent  its  being  carried  away.  And  as 
in  the  tempest,  the  rudders  had  become 
useless  (ver.  15.  17),  they  were  probably 
either  raised  out  of  the  water,  or  made 
fast.  Now  that  the  storm  was  passed, 
and  they  could  be  used  again,  they  were 
loosed,  and  they  endeavoured  to  direct 
the  vessel  into  port.  IT  The  mainsail. 
AgTi/Aovx.  There  have  been  various  ex- 
planations of  this  word.  Luther  trans- 
lates it  the  mast.  Erasmus,  the  yards, 
Grotius,  vt'ho  supposes  that  the  mainmast 
had  been  cast  away  (ver.  17),  thinks  that 
this  must  mean  the  foremast  or  bowsprit. 
The  word  usually  means  the  mainsail. 
The  Syriac  and  Arabic  understand  it  of 
a  small  sail,  that  was  hoisted  for  a  tempo- 
rary purpose. 

41.  And  falling.  Being  carried  by  the 
wind  and  waves.  If  Into  a  place  where 
two  seas  met.  Gr.  Into  a  place  of  a  dou- 
ble sea.  ^idakxTo-ov.  That  is,  a  place 
which  is  washed  on  both  sides  by  the 
sea.  It  refers  properly  to  an  isthmus, 
tongue  of  land,  or  a  sand-bar  stretching 
out  from  the  main  land,  and  which  was 
washed  on  both  sides  by  the  waves.  It 
is  evident  that  this  was  not  properly  an 
isthmus  that  was  above  the  waves,  but 
was  probably  a  long  sand-bank  that 
stretched  far  out  into  the  sea,  and  which 
they  did  not  perceive.  In  endeavouring 
to  make  the  harbour,  they  ran  on  this 
bar  or  sand-bank.  T  They  ran  the  ship 
aground.  Not  designedly,  but  in  endea- 
vouring to  reach  the  harbour,  ver.  35 


348 


THE  ACTS. 


[A.  D.  62. 


42  And  the  soldiers'  counsel  " 
was  to  kill  the  prisoners,  lest  any  of 
them  should  swim  out,  and  escape. 

43  But  the  centurion,  willing  lo 
save  Paul,  *  kept  them  from  their 
purpose  ;  and  commanded  that  they 
which  could  swim  should  cast 
themselves  first  into  the  sea,  and  get 
to  land : 


o  P8.74.20. 


b  2Cor.ll.25. 


IT  The  hinder  part  was  broken.  The  stern 
was  broken  or  staved  in.  By  this  means 
the  company  was  furnished  with  boards, 
&c.,  on  which  they  were  safely  conveyed 
to  the  shore,  ver.  44. 

42.  And  the  mldiers'  counsel,  &c.  Why 
they  gave  this  advice  is  not  known.  It 
was  probably,  however,  because  the  Ro- 
man military  discipline  was  very  strict, 
and  if  they  escaj)ed,  it  would  probably 
be  charged  on  them  that  it  had  been 
done  by  the  negligence  and  unfaithful- 
ness of  the  soldiers.  They  therefore  pro- 
posed, in  a  most  cruel  and  bloodthirsty 
manner,  to  kill  them,  though  contrary 
to  all  humanity,  justice,  and  laws;  pre- 
suming probably  that  it  would  be  sup- 
posed that  they  had  perished  in  the  wreck. 
This  is  a  remarkable  proof  that  men  can 
be  cruel  even  when  experiencing  the 
tender  mercy  of  God  ;  and  that  the  most 
affecting  scenes  of  divine  goodness  will 
not  mitigate  the  natural  ferocity  and  cru- 
elty of  these  who  delight  in  blood. 

43.  Btit  the  centurion,  willing  to  save 
Paul.  He  had  at  first  been  disposed  to 
treat  Paul  with  kindness,  ver.  3.  And 
his  conduct  on  board  the  ship;  the  wis- 
dom of  his  advice  (ver.  10) ;  the  prudence 
of  his  conduct  in  the  agitation  and  danger 
of  the  tempest ;  and  not  improbably  the 
belief  that  he  was  under  the  divine  pro- 
tection and  blessing,  disposed  him  to 
spare  his  life.  IT  Kept  them  from  their 
purpose.  Thus,  for  the  sake  of  this  one 
righteous  man,  the  lives  of  all  were 
spared.  Tlie  instance  here  shows,  (1.) 
That  it  is  possible  for  a  pious  man,  like 
Paul,  so  to  conduct  in  the  various  trying 
scenes  of  life — the  agitations,  difficulties, 
and  temptations  of  this  world — as  to  con- 
ciliate the  favour  of  the  men  of  this 
world ;  and,  (2.)  That  important  benefits 
often  result  to  sinners  from  the  righteous. 
Paul's  being  on  board  was  the  means  of 
saving  the  lives  of  many  prisoners  ;  and 
God  often  confers  important  blessings  on 
che  wicked  for  the  sake  of  the  pious  rela- 
tives, friends,  and  neighbours  with  whom 


44  And  the  rest,  some  on  boards, 
and  some  on  hrohen  pieces  of  the 
ship.  And  so  *  it  came  to  pass 
that  they  escaped  all  safe  to  land. 

CHAPTER  XXVHL 

A  ND  w^hen  they  were  escaped, 
-^  then  they  knew  that  the  island 
^  was  called  Melita. 


c  rs.107.28,30.  ver.22. 


d  c.27.26. 


they  are  connected.  Ten  righteous  men 
would  have  saved  Sodom  (Gen.  xviii.  32) ; 
and  Christians  are  in  more  ways  than 
one  the  salt  of  the  earth,  and  the  light 
of  the  world.  Matt.  v.  13,  14.  It  is  a 
privilege  to  be  related  to  the  friends  of 
God — to  be  the  children  of  pious  parents, 
or  to  be  connected  with  pious  partners  in 
life.  It  is  a  privilege  to  be  connected 
with  the  friends  of  God  in  business  ;  or  to 
dwell  near  them ;  or  to  be  associated  with 
them  in  the  various  walks  and  dangers 
of  life.  The  streams  of  blessings  which 
flow  to  fertilize  their  lands,  flow  also  to 
bless  others  ;  the  dews  of  heaven  which 
descend  on  their  habitations,  descend  ou 
all  around  ;  and  the  God  which  crowns 
them  with  loving-kindness,  often  fills  the 
abodes  of  their  neighbours  and  friends 
with  the  blessings  of  peace  and  salva- 
tion. H  And  commanded.  Probably  they 
were  released  from  their  chains. 

44.  And  the  rest  Those  who  could 
not  swim.  IT  They  escaped  all  safe  to 
land.  Accord in*g  to  the  promise  which 
was  made  to  Paul.  ver.  22.  This  was 
done  by  the  special  providence  of  God. 
It  was  a  remarkable  instance  of  divine 
interposition  to  save  so  many  through  so 
long  continued  dangers ;  and  it  shows 
that  God  can  defend  in  any  perils,  and 
can  accomplish  all  his  purposes.  On  the 
oceqn,  or  the  land,  we  are  safe  in  his 
keeping;  and  he  can,  devise  ways  that 
shall  fulfill  all  his  purposes,  and  that  can 
protect  his  people  from  danger. 
CHAPTER  XXVIII. 

1 .  They  hiew.  Either  from  their  for- 
mer acquaintance  with  the  island,  or 
from  the  information  of  the  inhabitants. 
IT  Was  called  Melita.  ]Vow  called  Malta. 
It  was  celebrated  formerly  for  producing 
large  quantities  of  honey,  and  is  supposed 
to  have  been  called  Melita  from  the 
Greek  word,  signifying  honey.  It  is 
about  twenty  miles  in  length  from  east 
to  west,  and  twelve  miles  in  breadth 
from  north  to  south,  and  atout  sixty  miles 
in  circumference.    It  is  abou<  sixty  miles 


A.  D.  62.] 


CHAPTER  XXVIII. 


349 


2  And  the  barbarous  "  people 
shewed  us  no  little  kindness  :  for 
they  kindled  a  fire,  and  received 
us,  *  every  one,  because  of  the 
present  rain,  and  because  of  the 
cold. 

3  And  when  Paul  had  gathered 
a  bundle  of  sticks,  and  laid  tkem 

a  Rom.l.U.  Col.S.H.  h  MaU.10.42.  Heb.13.2. 

from  the  coast  of  Sicily.  The  island  is 
an  immense  rocii  of  white  soft  free-stone, 
with  a  covering  of  earth  about  one  foot 
in  depth,  which  has  been  brought  from 
the  island  of  Sicily.  There  was  also 
another  island  formerly  called  Meliia, 
now  called  Meleda,  in  the  Adriatic  sea, 
near  the  coast  of  Illyricum,  and  some 
have  supposed  that  Paul  was  shipwreck- 
ed on  that  island.  But  tradition  has  uni- 
formly said  that  it  was  on  the  island  now 
called  Malta.  Besides,  the  other  Melita 
would  have  been  far  out  of  the  usual 
track  in  going  to  Italy ;  and  it  is  further 
evident  that  Malta  was  the  place,  because, 
from  the  place  of  his  shipwreck,  he  went 
directly  to  Syracuse,  Rhegium,  and  Puteo- 
li,  thus  sailing  in  a  direct  course  to  Rome. 
In  sailing  from  the  other  Melita  to  Rhe- 
gium, Syracuse  would  be  far  out  of  the 
direct  course.  The  island  now  is  in  the 
possession  of  the  British. 

2.  And  the  barbarous  people.  See  Note, 
Rom.  i.  14.  The  Greeks  regarded  all  as 
barbarians  who  did  not  speak  their  lan- 
guage ;  and  applied  the  name  to  all  other 
nations  but  their  own.  It  does  not  de- 
note, as  it  does  sometimes  with  us,  people 
of  savage,  uncultivated,  and  cruel  habits, 
but  simply  those  whose  speech  was  un- 
intelligible. See  1  Cor.  xiv.  11.  The  is- 
land is  supposed  to  have  been  peopled  at 
first  by  the  Phoecians,  afterwards  by  the 
Phoenicians,  and  afterwards  by  a  colony 
from  Carthage.  The  language  of  the 
Maltese  was  that  of  Africa,  and  hence 
it  was  called  by  the  Greeks  the  language 
of  barbarians.  It  was  a  language  which 
was  unintelligible  to  the  Greeks  and 
Latins.  ^  The  rain.  The  continuance 
of  the  storm.  IT  And  of  the  cold.  The 
exposure  to  the  water  in  getting  to  the 
shore,  and  probably  to  the  coldness  of 
the  weather.  It  was  now  in  the  month 
of  October. 

3.  Had  gathered  a  bundle  of  sticks.  For 
the  purpose  of  making  a  fire.  IT  There 
came  a  viper.  A  poisonous  serpent.  Note, 
Matt.  iii.  7.  The  viper  was,  doubtless, 
in  the  bundle  of  sticks  or  limbs  of  trees 
which  Paul  had  gathered,  but  was  con- 

2G 


on  the  fire,  there  came  a  viper  out 
of  the  heat,  and  fastened  on  his 
hand. 

4  And  when  the  barbarians  saw 
the  venomous  beast  hang  on  his 
hand,  they  said  among  themselves, 
No  doubt  '^  this  man  is  a  murderer, 
whom,  though  he  hath  escaped  the 

c  Jno.7.24. 


cealed,  and  was  torpid.  But  when  the 
bundle  was  laid  on  the  fire,  the  viper 
became  warmed  by  the  heat,  and  ran 
out,  and  fastened  on  the  hand  of  Paul. 
IT  And  fastened  on  his  hand.  K:t j^jvJ/e. 
This  word  properly  means  to  join  one's- 
self  toi  to  touch  ;  to  adhere  to.  It  might 
have  been  by  coiling  around  his  hand 
and  arm;  or  by  fastening  its  fangs  in  his 
hand.  It  is  not  expressly  affirmed  that 
Paul  was  bitten  by  the  viper,  yet  it  is 
evidently  implied ;  and  it  is  wholly  in- 
credible, that  a  viper,  unless  miraculously 
prevented,  should  fasten  himself  to  the 
iiand  without  biting. 

4.  The  venomous  beast.  The  word  beast 
we  apply  usually  to  an  animal  of  larger 
size  than  a  viper.  But  the  original  word 
(3->)f.'ov)  is  applicable  to  animals  of  any 
kind,  and  especially  applied  by  Greek 
writers  to  serpents.  (See  Schletisner.) 
H  No  doubt.  The  fact  that  the  viper  had 
fastened  on  him,  and  that,  as  they  sup- 
posed, he  must  now  certainly  die,  was 
the  proof  from  which  they  inferred  his 
guilt.  '^  Is  a  murderer.  Why  they  thought 
he  was  a  murderer  rather  than  guilty  of 
some  other  crime,  is  not  known.  It  might 
have  been,  (1.)  Because  they  inferred  that 
he  must  have  been  guilty  of  some  very 
atrocious  crime,  and  as  murder  was  the 
highest  crime  that  man  could  commit, 
they  inferred  that  he  had  been  guilty  of 
this.  Or,  (2.)  More  probably,  they  had  an 
opinion  that  when  divine  vengeance 
overtook  a  man,  he  would  be  punished 
in  a  manner  similar  to  the  offence ;  and 
as  murder  is  committed  usually  with  the 
hand,  and  as  the  viper  had  fastened  on 
the  hand  of  Paul,  they  inferred  that  he 
had  been  guilty  of  taking  life.  It  was 
supposed  among  the  ancients,  that  persons 
were  often  punished  by  divine  vengeance 
in  that  part  of  the  body  which  had  been 
the  instrument  of  the  sin.  IT  Whom  though 
he  hath  escaped  the  sea.  They  supposed 
that  vengeance  and  justice  would  still 
follow  the  guilty  ;  that  though  he  might 
escape  one  form  of  punishment,  yet  he 
would  be  exposed  to  another.  And  this, 
to  a  certain  extent,  is  true.    These  bar 


350 


THE  ACTS. 


[A.  D.  62. 


sea,  yet  veng-eance  suffereth  not  to 
live. 

5  And  he  shook  off  the  beast  into 
the  fire,  and  felt  °  no  harm. 

6  Howbeit,  they  looked  when  he 
should  have  swollen,  or  fallen  down 
dead  suddenly  :  but  after  they  had 
looked  a  great  while,  and  saw  no 
harm  come  to  him,  they  changed 
their  minds,  and  said  *  that  he  was 
a  god. 

7  In  the  same  quarters  were  pos- 
sessions of  the   chief  man  of  the 


a  Mark  16,18.  Luke  10.19. 


bc.U.U. 


barians  reasoned  from  great  original  prin- 
ciples, written  on  the  hearts  of  all  men 
by  nature,  that  there  is  a  God  of  justice, 
find  that  the  guilty  would  be  punished. 
They  reasoned  incorrectly,  as  many  do, 
only  because  that  they  supposed  that 
every  calamity  is  a  judgment  for  some 
particular  sin.  Men  often  draw  this  con- 
.  elusion ;  and  suppose  that  suflfering  is  to 
be  traced  to  some  particular  crime,  and 
to  be  regarded  as  a  direct  judgment  from 
heaven.  See  Notes,  John  ix.  1 — 3.  The 
general  proposition,  that  all  sin  will  be 
punished  at  some  time,  is  true ;  but  we 
are  not  qualified  to  affirm  of  particular 
calamities  always  that  they  are  direct 
judgments  for  sin.  In  some  ca.ses  we  may. 
In  the  case  of  the  drunkard,  the  gambler, 
and  the  profligate,  we  cannot  doubt,  that 
the  loss  of  property,  health,  and  reputa- 
tion is  the  direct  result  of  specific  crime. 
In  the  ordinary  calamities  of  life,  how- 
ever, it  requires  a  more  profound  ac- 
quaintance with  the  principles  of  divine 
government  than  we  possess,  to  affirm  of 
each  instance  of  suffering,  that  it  is  a  par- 
ticular judgment  for  some  crime.  IT  Yet 
vengeance.  'HSly.^.  D/^^,  or  justice,  was 
represented  by  the  heathen  as  a  goddess, 
the  daughter  of  Jupiter,  whose  office  it 
was  to  take  vengeance,  or  to  inflict  pun- 
ishment for  crimes.  IT  Sufferetk  not  to 
live.  They  regarded  him  "as  already  a 
dead  man.  They  supposed  the  effect  of 
the  bite  of  the  viper  would  be  so  certainly 
fatal,  that  they  might  speak  of  him  as  al- 
ready in  effect  dead.    Beza. 

5.  And  he  shook  of,  &c.  In  this  was 
remarkably  fulfilled  the  promise  of  the 
Saviour  (Mark  xvi.  18):  "  They  shall  take 
up  serpents,"  &c. 

6.  When  he  should  have  swolten.  When 
they  eipected  he  would  have  swollen 


island,  whose  name  was  Publius ; 
who  received  us,  and  lodged  us 
three  days  courteously. 

8  And  it  came  to  pass,  that  the 
father  of  Publius  lay  sick  of  a  fe- 
ver, and  of  a  bloody  flux  :  to  whom 
'^  Paul  entered  in,  and  prayed,  and 
laid  ''his  hands  on  him,  and  healed 
him. 

9  So  when  this  was  done,  others 
also,  which  had  diseases  in  the 
island,  came,  and  were  healed  : 

10  Who  also  honoured  ^  us  with 

c  James  5.14,15.  d  Matt.9.1S.  Mark  6.5-7.32;16.18. 

Luke  4.40.  c.19.11.  lCor.12.9,28.       e  lThess.2.6.  ITim 

5.17. 


from  the  bite  of  the  viper.  The  poison 
of  the  viper  is  rapid  ;  and  they  expected 
that  he  would  die  soon.  The  word  ren- 
dered '*  swollen"  (-i/ATrgxa-irxi)  mcans 
properly  to  burn ;  to  be  inflamed  ;  and 
then  to  be  swollen  from  inflammation. 
This  was  what  they  expected  here,  that 
the  poison  would  produce  a  violent  in- 
flammation. IT  Or  fallen  down  dead  sud- 
denly.  As  is  sometimes  the  case  from 
the  bite  of  the  serpent,  when  a  vital  part 
is  affected.  IT  They  changed  their  minds. 
They  saw  he  was  uninjured,  and  miracu- 
lously preserved  ;  and  they  supposed  that 
none  but  a  god  could  be  tlius  kept  from 
death.  1  That  he  was  a  god.  That  the 
Maltese  were  idolaters  there  can  be  no 
doubt.  But  what  gods  they  worshipped 
is  unknown,  and  conjecture  would  be 
useless.  It  was  natural  that  they  should 
attribute  such  a  preservation  to  the  pre- 
sence of  a  divinity.  A  similar  in.stance 
occurred  atLystra.  See  Notes,  ch.  xiv.  11. 

7.  In  the  same  quarters.  In  that  place, 
or  that  part  of  the  island.  1  Possessions. 
Property.  His  place  of  residence.  IT  The 
chief  man.  Gr.  The^rs<  man.  Probably 
he  was  the  governor  of  the  island. 

8.  A  Moody  Jltix.  Gr.  Dysentery,  f  And 
laid  his  hands  on  him,  &c.  In  accordance 
with  the  promise  of  the  Saviour.  Mark 
XVI.  18.  This  miracle  was  a  suitable  re- 
turn for  the  hospitality  of  Publius,  and 
would  serve  to  conciliate  further  the 
kindness  of  the  people,  and  prepare  the 
way  for  the  usefulness  of  Paul. 

10.  Who  also  honoured  us.  As  men 
who  were  favoured  of  heaven,  and  who 
had  been  the  means  of  conferring  im- 
portant benefits  on  them  in  healing  the 
sick,  &c.  Probably  the  word  "  honours" 
here  means  gifts,  or  marks  of  favour. 
IT  TTiey  laded  us.    They  gave  us,  or  con- 


A.  D.  62.] 


CHAPTER  XXVIII. 


351 


many  honours;  and  when  we  de- 
parted, they  laded  us  with  such 
things  "  as  were  necessary. 

11  And  after  three  months  we 
departed  in  a  ship  of  Alexandria, 
which  had  wintered  in  the  isle, 
whose  sign  v/as  Castor  and  Pollux. 

12  And  landing  at  Syracuse,  we 
tarried  thc7-e  three  days. 

13  And  from  thence  we  fetched 
a  compass,  and  came  to  Rhegium  : 
and  after  one  day  the  south  wind 

a  Matt.6.31-34j  10.8-10.  2Cor.2.5-ll.  Phil.4.11,12. 

ferred  on  us.  They  furnished  us  with 
such  things  as  were  necessary  for  us  on 
our  journey. 

11.  Arid  after  Uiree  months.  Probably 
they  remained  there  so  long,  because 
there  was  no  favourable  opportunity  for 
them  to  go  to  Rome.  If  they  arrived 
there,  as  is  commonly  supposed,  in  Octo- 
ber, they  left  for  Rome  in  January.  ^  In 
a  ship  of  Alexandria.  See  Note,  ch.  xxvii. 
6.  IT  Whose  sign.  Which  was  ornament- 
ed with  an  image  of  Castor  and  Pollux. 
It  was  common  to  place  on  the  prow  of 
the  ship  the  image  of  some  person,  or  god, 
whose  name  the  ship  bore.  This  custom 
is  still  observed.  1  Castor  and  Pollux. 
These  were  two  semi-deities.  They  were 
reputed  to  be  twin  brothers,  sons  of  Ju- 
piter and  Leda,  the  wife  of  Tyndarus, 
king  of  Sparta.  After  their  death,  they 
are  faoled  to  have  been  translated  to  hea- 
ven, and  made  constellations  under  the 
name  ofgemini,  or  the  twins.  They  then 
received  divine  honours,  and  were  called 
the  sons  of  Jupiter.  They  were  supposed 
to  preside  over  sailors,  and  to  be  their 
protectors ;  hence  it  was  not  uncommon 
to  place  their  image  on  ships.  See  autho- 
rities in  Lempriere's  Dictionary. 

12.  And  landing  at  Syracuse.  Syracuse 
was  the  capital  of  the  island  of  Sicily,  on 
the  eastern  coast.  It  was  in  the  direct 
course  from  Malta  to  Rome.  It  contains 
at  present  about  18,000  inhabitants. 

13.  We  fetched  a  compass.  We  coasted 
about ;  or  we  coasted  along  the  eastern 
side  of  Sicily.  The  course  can  be  seen 
on  the  map.  IT  And  came  to  Rhegium. 
This  was  a  city  of  Italy,  in  the  kingdom 
of  Naples,  on  the  coast  near  the  south- 
west extremity  of  Italy.  It  was  nearly 
opposite  to  Messina,  in  Sicily.  It  is  now 
called  Reggio.  See  the  map.  IT  The 
south  wind.  A  wind  favourable  for  their 
voyage.  IT  To  Puteoli.  The  wells.  It 
was  celebrated  for  its  warm  baths,  and 


blew,  and  we  came  the  next  day  to 
Puteoli ; 

14  Where  we  found  brethren, 
and  were  desired  to  tarry  with  them 
seven  days  :  and  so  we  went  toward 
Rome. 

15  And  from  thence,  when  the 
brethren  heard  of  us,  they  came  '' 
to  meet  us  as  far  as  Appii  Forum, 
and  the  Three  Taverns:  whom  when 
Paul  saw,  he  thanked  God,  and  took 
courage.  '^ 

b  c.21.5.  3Jno.6,8.  c  Josh.1.6,7.9.  lSam.30.6.  Ps. 

27.14. 


from  these,  and  its  springs,  it  is  supposed 
to  have  derived  its  name  of  the  wells.  It 
is  now  called  Pozzuoli,  and  is  in  the  cam- 
pania  of  Naples,  on  the  northern  side  of 
the  bay,  and  about  eight  miles  northwest 
from  Naples.  The  town  contains  at  pre- 
sent about  10,000  inhabitants. 

14.  Brethren.  Christian  brethren.  But 
by  whom  the  gospel  had  been  preached 
there,  is  unknown. 

15.  And  from  thence.  From  Puteoli. 
IT  When  the  brethren  heard  of  us.  The 
Christians  who  were  at  Rome.  ^  As  far 
as  the  Appii  Forum.  This  was  a  city 
about  56  miles  from  Rome.  The  remains 
of  an  ancient  city  are  still  seen  there.  It 
is  on  the  borders  of  the  Pontine  marshes. 
The  city  was  built  on  the  celebrated 
Appian  way,  or  road  from  Rome  to  Capua. 
The  road  was  made  by  Appius  Claudius, 
and  probably  the  city  also.  It  was  called 
the  forum  or  market-place  of  Appius,  be- 
cause it  was  a  convenient  place  for  tra- 
vellers on  the  Appian  way  to  stop  for 
purposes  of  refreshment.  It  was  also  a 
famous  resort  for  pedlars  and  merchants. 
See  Horace,  b.  i.  sat.  5.  3.  If  A-nd  the 
Three  Taverns.  This  place  was  about 
eight  or  ten  miles  nearer  Rome  than  the 
Appii  Forum,  Cicero  ad  Att.  ii.  10.  It 
undoubtedly  received  its  name  because 
it  was  distinguished  as  a  place  of  refresh- 
ment on  the  Appian  way.  Probably  the 
greater  part  of  the  company  of  Christians 
remained  at  this  place,  while  the  remain- 
der went  forward  to  meet  Paul,  and  to 
attend  him  on  his  way.  The  Christians 
at  Rome  had  doubtless  heard  much  of 
Paul.  His  epistle  to  them  had  been  writ- 
ten about  the  year  of  our  Lord  57,  or  at 
least  five  years  before  this  time.  The  in- 
terest which  the  Roman  Christians  felt  in 
the  apostle  was  thus  manifested  by  their 
coming  so  far  to  meet  him,  though  he  was 
a  prisoner.  IT  He  thanked  God.  He  had 
long  ardently  desired  to  see  the  Chris- 


352 


THE  ACTS. 


[A.  D.  62. 


16  And  when  we  came  to  Rome, 
the  centurion  delivered  the  prison- 
ers to  the  captain  of  the  guard : 
but  Paul  was  suffered  to  dwell  by 
himself  "  with  a  soldier  that  kept 
him. 

17  And  it  came  to  pass,  that 
after  three  days  Paul  called  the 
chief  of  the  Jews  together  :  and 
when  they  were  come  together,  he 
said  unto  them.  Men  and  brethren, 
though  ^  I  have  committed  nothing 
against  the  people,  or  customs  of 
our  fathers,  yet  was  I  delivered  "^ 
prisoner  from  Jerusalem  into  the 
hands  of  the  Romans  : 

18  Who,  '^  when  they  had  ex- 

a  c.24.25;  27.3.  6  c.24.12,i3;  25.8.  c  c.21.33, 
&c.  d  c.24.10;  26.31. 

tians  of  Rome.  Rom.  i.  9 — il ;  xv.  23.  32. 
He  was  now  grateful  to  God  that  the  ob- 
ject of  his  long  desire  was  at  last  granted 
to  him,  and  that  he  was  permitted  to  see 
them,  though  in  bonds,  ir  And  took  cou- 
rage. From  their  society  and  counsel. 
The  presence  and  counsel  of  Christian 
brethren  is  often  of  inestimable  value  in 
encouraging  and  strengthening  us  in  the 
toils  and  trials  of  life. 

16.  Tke  captain  of  the  guard.  The 
commander  of  the  Pretorian  cohort,  or 
guard.  The  custom  was,  that  those  who 
were  sent  from  the  provinces  to  Rome  for 
trial  were  delivered  to  the  custody  of  this 
guard.  The  name  of  the  prefect  or  cap- 
tain of  the  guard  at  this  time,  was  Bur- 
rhus  Afranius.  Tacit.  Ann.  12.  42.  1. 
IT  But  Paul  was  suffered,  &c.  Evidently 
by  the  permission  of  the  centurion,  whose 
favour  he  had  so  much  conciliated  on  the 
voyage.  See  ch.  xxvii.  43.  IF  With  a 
soldier  that  kept  him.  That  is,  in  the  cus- 
tody of  a  soldier.to  whomhe  was  chained, 
and  who,  of  course,  constantly  attended 
him.     See  ch.  xxiv.  23.    Note,  ch.  xii.  6. 

17.  Paul  called  the  chief  of  the  Jews, 
He  probably  had  two  objects  in  this :  one 
was  to  vindicate  himself  from  the  suspi- 
cion of  crime,  or  to  convince  them  that 
the  charges  alleged  against  him  were 
false ;  and  the  other,  to  explain  to  them 
the  gospel  of  Christ.  In  accordance  with 
his  custom  every  where,  he  seized  the 
earliest  opportunity  of  making  the  gospel 
known  to  his  own  countrymen ;  and  he 
naturally  supposed  that  charges  highly 
unfavourable  to  his  character,  had  been 
sent  forward  against  him  to  the  Jews  at 


amined  me,  would  have  let  me  go, 
because  there  was  no  cause  of 
death  in  me. 

19  But  when  the  Jews  spake 
against  it,  I  was  constrained  to  ap- 
peal '  unto  Cesar;  not  that  I  had 
aught  to  accuse  my  nation  of. 

20  For  this  cause  therefore  have 
I  called  for  you,  to  see  you,  and  to 
speak  with  you:  because  that  for 
the  hope  ^  of  Israel  I  am  bound 
with  this  chain.  ^ 

21  And  they  said  unto  him,  We 
neither  received  letters  out  of  Ju- 
dea  concerning  thee,  neither  any  of 
the  brethren  that  came  showed  or 
spake  any  harm  of  thee. 

e  c.25.11.       /c.26.6,7.        g- c.26.29.  Eph.3.1j  4.1j  6. 
20.  2Tim.l.l6;  2.9.  Philem.10,13. 


Rome  by  those  in  Judea.  IT  Against  the 
people.  Against  the  Jews.  ch.  xxiv.  12. 
IT  Or  customs,  &c.  The  religious  rites  of 
the  nation.  Note,  ch.  vi.  14.  IT  Was  I 
delivered  prisoner,  &c.  By  the  Jews.  ch. 
xxi.  33,  &c. 

18.  When  they  had  examined  me,  &c. 
ch.  xxiv.  10—27 ;  xxv.  xxvi.  31,  32.  IT  No 
cause  of  death.  No  crime  worthy  of 
death. 

19.  The  Jews  spake  against  if.  Against 
my  being  set  at  liberty.  ^  /  was  con- 
strained. By  a  regard  to  ray  own  safety 
and  character.  IF  To  appeal  unto  Cesar. 
Note,  ch.  xxv.  11.  IF  Not  that  I  had 
aught,  &c.  1  did  it  for  my  own  preserva- 
tion and  safety  ;  not  that  1  wished  to  ac- 
cuse my  own  countrymen.  It  was  not 
from  motives  of  revenge,  but  for  safety. 
Paul  had  been  unjustly  accused  and  in- 
jured ;  yet  with  the  true  spirit  of  the 
Christian  religion,  he  here  says  that  he 
cherished  no  unkind  feelings  towards 
them. 

20.  Because  for  the  hope  of  Israel.  On 
account  of  the  hope  which  the  Jews 
cherished  of  the  coming  of  the  Messiah ; 
of  the  resurrection ;  and  of  the  future 
state  through  him.  See  this  explained  in 
the  Note  on  ch.  xxiii,  6.  IF  I  am  bound 
with  this  chain.  See  Note,  ch.  xxvi.  29. 
Probably  he  was  attached  constantly  to  a 
soldier  by  a  chain. 

21.  We  neither  received  letters.,  &c. 
Why  the  Jews  in  Judea  had  not  forward- 
ed the  accusation  against  Paul  to  their 
brethren  at  Rome,  that  they  might  con- 
tinue the  prosecution  before  the  emperor, 
is  not  known.    It  is  probable  that  they 


A.  D.  65.] 


CHAPTER  XXVIII. 


353 


22  But  we  desire  to  hear  of  thee 
what  thou  thinkest :  for  as  con- 
cerning this  sect,  we  know  that 
every  where  "  it  is  spoken  against. 

23  And  when  they  had  appoint- 
ed him  a  day,  there  came  many  to 
him  into  his  lodging ;  ''  to  whom  he 
expounded  '^  and  testified  the  king- 
dom of  God,  persuading  them  con- 
cerning Jesus,  both  ^  out  of  the 
law  of  Moses,  and  out  of  the  pro- 
phets, from  morning  till  evening. 

24  And  some  *  believed  the 
things  which  were  spoken,  and 
some  believed  not. 

25  And  when  they  agreed  not 
among  themselves,  they  departed, 
after   that   Paul  had    spoken   one 

a  Luke  2.34.  c.24.5.14.  lPet.2.12;  4.14.        i  Philem. 
2.      c  Luke  24.27.  C.17.3J  19.8.      dc.26.6,22. 


regarded  their  cause  as  hopeless,  and 
choose  to  abandon  the  prosecution.  Paul 
had  been  acquitted  successively  byLysias, 
Felix,  Festus,  and  Agrippa ;  and  as  they 
had  not  succeeded  in  procuring  his  con- 
demnation before  them,  they  saw  no 
prospect  of  doing  it  at  Rome,  and  chose 
therefore  not  to  press  the  prosecution  any 
farther.  IT  Neither  any  of  the  brethren 
that  came.  Any  of  the  Jews.  There^  was 
a  very  constant  intercourse  between 
Judea  and  Rome,  but  it  seems  that  the 
Jews  who  had  come  before  Paul  had  ar- 
rived, had  not  mentioned  his  case,  so  as 
to  prejudice  them  against  him. 

22.  What  thou  thinkest.  What  your 
belief  is ;  or  what  are  the  doctrines  of 
Christians  respecting  the  Messiah.  IT  This 
sect.  The  sect  of  Christians.  IT  Spoken 
against.  Particularly  by  Jews.  This 
was  the  case  then ;  and  to  a  great  extent, 
is  the  case  still.  It  has  been  the  common 
lot  of  the  followers  of  Christ  to  be  spoken 
of  with  contempt.    Comp.  ch.  xxiv.  5. 

23.  Appointed  him  a  day.  A  day  when 
they  would  hear  him.  IT  To  his  lodging. 
To  the  house  where  he  resided,  ver.  30. 
IT  He  expounded.  He  explained  or  de- 
clared the  principles  of  the  Christian  re- 
ligion. IT  And  testified  the  kingdom  of 
God.  Bore  witness  to,  or  declared  the 
principles  and  doctrines  of  the  reign  of 
the  Messiah.  See  Note,  Matt.  iii.  2.  li Per- 
suading them  concerning  Jesus.  Endea- 
vouring to  convince  them  that  Jesus  was 
the  Messiah.  H  Both  out  of  the  law  of  Moses. 
Endeavouring  to  convince  them  that  he 
corresponded  with   the   predictions    re- 

2g2 


word  ;  Well  spake  the  Holy  Ghost 
by  Esaias  ^  the  prophet  unto  our 
fathers, 

26  Saying,  Go  unto  this  people, 
and  say,  Hearing  ye  shall  hear, 
and  shall  not  understand  ;  and 
seeing  ye  shall  see,  and  not  per- 
ceive : 

27  For  the  heart  of  this  people 
is  waxed  gross,  and  their  ears  are 
dull  of  hearing,  and  their  eyes  have 
they  closed  ;  lest  they  should  see 
with  their  eyes,  and  hear  with  their 
ears,  and  understand  with  their 
heart,  and  should  be  converted, 
and  I  should  heal  them. 

28  Be  it  known  therefore  unto 
you,  that  the  salvation  of  God  is 

e  c.14.4;  17.4;  19.9.  Rocn.3.3.        /  Ps.Sl.ll.  Isa.6.9. 
Jer.5.2L  Eze.3.6,7;  12.2.  Matt.13.14,15.  Rom.U.S. 


specting  the  Messiah  in  the  books  of 
Moses.  (See  Gen.  xlix.  10.  Deut.  xviii. 
18.)  and  with  the  types  which  Moses  had 
instituted  to  prefigure  the  Messiah. 
H  And  out  of  the  prophets.  Showing  that 
he  corresponded  with  the  predictions  of 
the  prophets.  See  Note,  ch.  xvii.  3. 
IT  From  morning  until  evening.  An  in- 
stance of  Paul's  indefatigable  toil  in  en- 
deavouring to  win  his  own  countrymen 
to  Jesus  as  the  Messiah. 

24.  And  some  believed,  &c.  See  Note, 
ch.  xiv.  4. 

25.  Had  spoken  one  word.  One  decla- 
ration of  solemn  prophecy,  reminding 
them  that  it  was  the  characteristic  of  the 
nation  to  reject  the  testimony  of  God,  and 
that  it  was  to  be  expected.  It  was  the 
last  solemn  warning  which  we  know 
Paul  to  have  delivered  to  his  country- 
men the  Jews,  li"  Well  spake.  Or  he 
spoke  the  truth ;  he  justly  described  the 
character  of  the  Jewish  people.  The 
passage  here  quoted  was  as  applicable  in 
the  time  of  Paul  as  of  Isaiah.  IT  The 
Holy  Ghost.  A  full  proof  of  the  inspira- 
tion of  Isaiah,  IF  By  Esaias.  By  Isaiah. 
Isa.  vi.  9,  10. 

26.  27.  Saying,  &c.  See  this  passage 
explained  in  the  Notes  on  Matt.  xiii.  14, 
and  John  xii.  39,  40. 

28.  The  salvation  of  God.  The  know- 
ledge of  God's  mode  of  saving  men.  IF  Is 
sent  unto  the  Gentiles.  Since  you  have 
rejected  it,  it  will  be  offered  to  them. 
See  Note,  ch.  xiii.  46.  IT  And  that  they 
will  hear  it.  They  will  embrace  it.  Paul 
was  never  discouraged.     If  the  gospel 


354 


THE  ACTS. 


[A.  D.  62. 


sent  unto  the  Gentiles,  *  and  that 
they  will  hear  it. 

29  And  when  he  had  said  these 
words,  the  Jews  departed,  and 
had  great  reasoning  among  them- 
selves. 

30  And  Paul  dwelt  two  whole 

a  Matt.21.41.  c.13.46,47;  18.6.;  22,21;  26.17,18.  Rom. 

u.n. 

was  rejected  by  one  class  of  people,  he 
was  ready  to  offiar  it  to  another.  If  his 
own  countrymen  rejected  and  despised 
it,  he  never  allowed  himself  to  suppose 
that  Christ  had  died  in  vain,  but  believed 
that  others  would  be  inclined  to  embrace 
its  saving  benefits.  How  happy  would  it 
be  if  all  Christians  had  the  same  unwa- 
vering faith  and  zeal  as  Paul ! 

29.  And  had  great  reasoning.  Great 
discussion  or  debates.  That  is,  the  part 
which  believed  that  Jesus  was  the  Mes- 
siati  (ver.  24)  discussed  the  subject 
warmly  with  those  who  did  not  believe. 
This  whole  verse  is  wanting  in  the  Syriac 
version,  and  in  some  Greek  MSS.,  and  is 
supposed  by  Mill  and  Griesbach  to  be 
spurious, 

30.  Paul  dwelt  two  whole  years.  Doubt- 
less in  the  custody  of  the  soldiers.  Why 
he  was  not  prosecuted  before  the  empe- 
ror during  this  time  is  not  known.  It  is 
evident,  however  (ver.  21),  that  the  Jews 
were  not  disposed  to  carry  the  case  be- 
fore Nero,  and  the  matter,  during  this 
time,  was  suffered  quietly  to  sleep.  There 
is  great  probability  that  the  Jews  durst 
not  prosecute  him  before  the  emperor. 
It  is  clear  that  they  had  never  been  in 
favour  of  the  appeal  to  Rome,  and  that 
they  had  no  hope  of  gaining  their  cause. 
Probably  they  might  remember  the  for- 
mer treatment  of  the  Roman  emperor  of 
their  people  (Note,  ch.  xviii.  2) ;  they 
might  remember  that  they  were  despised 
at  the  Roman  capital,  and  not  choose  to 
encounter  the  scorn  and  indignation  of 
the  Roman  court ;  and  as  there  was  no 
prosecution,  Paul  was  suffered  to  live  in 
quietness  and  safety.  Lardner,  however, 
supposes  (vol.  V.  p.  528,  529.  Ed.  8vo. 
Lond.  1829)  that  the  case  of  Paul  was 
soon  brought  before  Nero,  and  decided  ; 
and  that  the  method  of  confinement  was 
ordered  by  the  emperor  himself  Light- 
foot  also  supposes  that  Paul's  "accusers, 
who  had  come  from  Judea  to  lay  their 
charge  against  him,  would  be  urgent  to 
get  their  business  despatched,  that  they 
might  be  returning  to  their  own  home 
again,  and  so  would  bring  him  to  trial  as 


years  in  his  own  hired  house,  and 
received  all  that  came  in  unto  him. 
31  Preaching  ^  the  kingdom  of 
God,  and  teaching  those  things 
which  concern  the  Lord  Jesus 
Christ,  with  all  confidence,  no  man 
forbidding  him. 

b  c.4.31.  Epb.6.19. 


soon  as  they  could."  But  nothing  cer- 
tainly is  known  on  the  subject.  It  is  evi- 
dent, indeed,  from  2  Tim.  iii.  16,  that  he 
was  at  some  time  arraigned  before  the 
emperor;  but  when  it  was,  or  what  was 
the  decision,  or  why  he  was  at  last  set  at 
liberty,  are  all  involved  in  impenetrable 
obscurity.  ^  In  his  own  hired  house.  In 
a  house  which  he  was  permitted  to  hire, 
and  occupy  as  his  own.  Probably  in 
this  he  was  assisted  by  the  kindness  of 
his  Roman  friends.  %  And  received  all, 
&c.  Received  all  hospitably  and  kindly 
who  came  to  him  to  show  him  kindness, 
or  to  listen  to  his  instructions.  It  is  evi- 
dent from  this,  that  he  was  still  a  pri- 
soner, and  was  not  permitted  to  go  at 
large. 

31.  Preaching  the  kingdom  of  God. 
Note,  ch.  XX.  25.  TT  With  all  confidence. 
Openly  and  boldly,  without  any  one  to 
hinder  him.  It  is  known  also,  that  Paul 
was  not  unsuccessful  even  when  a  pri- 
soner at  Rome.  Several  persons  were 
converted  by  his  preaching  even  in  the 
court  of  the  emperor.  The  things  which 
had  happened  to  him,  he  says  (Phil.  i.  12, 
13,  14),  had  fallen  out  rather  to  the  fur- 
therance of  the  gospel,  so  that  his  bonds 
in  Christ  were  manifested  in  all  the  pa- 
lace, and  in  all  other  places ;  and  many 
brethren  in  the  Lord,  says  he,  waxing 
confident  by  my  bonds,  are  much  more 
bold  to  speak  the  word  without  fear.  In 
this  situation  he  was  remembered  with 
deep  interest  by  the  church  at  Philippi, 
who  sent  Epaphroditus  to  him  with  a  con- 
tribution to  supply  his  wants.  Of  their 
kindness  he  speaks  in  terms  of  the  fen- 
derest  gratitude  in  Phil.  ii.  25 ;  iv.  18. 
During  his  confinement  also,  he  was  the 
means  of  the  conversion  of  Onesimus,  a 
runaway  slave  of  Philemon,  of  Colosse 
in  Phrygia  (Philem.  10);  whom  he  sent 
back  to  his  master  with  a  letter  to  him- 
self, and  with  an  epistle  to  the  church  at 
that  place.  See  epistle  to  the  Colossians 
iv.  8,  9.  18.  During  this  imprisonment, 
he  wrote,  according  to  Lardner,  the  fol- 
lowing epistles,  in  the  following  order  and 
time,  viz : 


A.  D.  62.J 


CHAPTER  XXVTIT. 


355 


Ephesians,  April,  A.  D 61 

2  Timothy,  May 61 

Philippians,  before  the  end  of. . .  62 

Colossians 62 

Philemon 62 

Hebrews,  spring  of 63 

Here  closes  the  inspired  account  of  the 
propagation  of  Christianity,  of  the  organ- 
ization of  the  Christian  church,  and  of 
the  toils  and  persecutions  of  the  apostle 
Paul.  Who  can  but  be  deeply  affected 
when  he  comes  to  the  conclusion  of  this 
inspired  book  of  revivals,  and  of  the 
history  of  the  spread  of  the  Christian 
religion,  and  of  the  account  of  that  won- 
derful man — the  apostle  Paul?  Who 
can  help  heaving  the  sigh  of  regret,  that 
this  interesting  historian  did  not  carry 
forward  the  history  of  Paul  till  his  death, 
and  that  henceforward,  in  the  history  of 
the  church,  we  want  this  faithful,  in- 
spired guide ;  and  that,  from  the  close  of 
this  book,  every  thing  becomes  at  once 
60  involved  in  obscurity  and  uncertainty  ? 
Instead,  however,  of  pouring  forth  the 
sigh  of  unavailing  regret  that  the  sacred 
historian  has  carried  us  no  farther  on- 
ward, we  should  rather  speak  the  lan- 
guage of  praise  that  he  has  given,  by 
the  inspiration  of  the  Holy  Ghost,  a  his- 
tory of  the  church  for  thirty  years  after 
the  ascension  of  the  Saviour;  that  he 
has  recorded  the  accounts  of  the  first 
great  revivals  of  religion ;  that  he  has 
presented  us  the  examples  of  the  early 
missionary  zeal ;  that  he  has  informed  us 
how  the  early  Christians  endured  perse- 
cution and  toil ;  that  he  has  conducted 
us  from  land  to  land,  and  from  city  to 
city,  showing  us  every  where  how  the 
gospel  was  propagated,  until  we  are  led 
to  the  seat  of  the  Roman  power,  and  see 
the  great  apostle  of  Christianity  there 
proclaiming,  in  that  mighty  capital  of  the 
world,  the  name  of  Jesus  as  the  Saviour 
of  men.  Perhaps  there  could  be  no 
more  appropriate  close  to  the  book  of 
the  inspired  history,  than  thus  to  have 
conducted  the  apostle  of  the  Gentiles, 
and  to  have  recorded  the  spread  of  Chris- 
tianity, to  the  capital  of  the  Roman  world, 
and  to  leave  the  principal  agent  in  the 
establishment  of  the  Christian  religion 
in  that  seat  of  intelligence,  and  influ- 
ence, and  power.  It  is  the  conducting 
of  Christianity  to  the  very  height  of  its 
earthly  victories ;  and  having  shown  its 
power  in  the  provinces  of  the  empire,  it 
was  proper  for  the  inspired  author  of  this 
ecclesiastical  history  to  close  the  account 
with  the  record  of  its  achievements  in 
the  capital. 


Why  Luke  closed  his  history  here  is 
not  known.  It  may  have  been  that  he 
was  not  afterwards  the  companion  of 
Paul ;  or  that  he  might  have  been  him- 
self removed  by  death.  It  is  agreed  on 
all  hands  that  he  did  not  attend  Paul  in 
his  subsequent  travels ;  and  we  should 
infer  from  the  coqclusion  of  this  book, 
that  he  did  not  survive  the  apostle,  as 
it  is  almost  incredible,  if  he  did,  that  he 
did  not  mention  his  release  and  death. 
It  is  the  uniform  account  of  antiquity, 
that  Luke,  after  the  transactions  with 
which  the  Acts  of  the  Apostles  closes, 
passed  over  into  Achaia,  where  he  lived 
a  year  or  two,  and  there  died  at  the  age 
of*^  eighty-four  years. 

Every  thing  in  regard  to  the  apostle 
Paul,  after  the  account  with  which  Luke 
closes  this  book,  is  involved  in  doubt  and 
uncertainty.  By  what  means  he  was  set 
at  liberty  is  not  known ;  and  there  is  a 
great  contradiction  of  statements  in  re- 
gard to  his  subsequent  travels,  and  even 
the  time  of  his  death.  It  is  generally 
agreed,  indeed,  that  he  was  set  at  liber- 
ty in  the  year  of  our  Lord  63.  After 
this,  some  of  the  fathers  assert,  that  he 
travelled  over  Italy,  and  passed  into 
Spain.  But  this  account  is  involved  in 
great  uncertainty.  Lardner,  who  ha,s 
examined  all  the  statements  with  care, 
and  than  whom  no  one  is  better  qualified 
to  pronounce  an  opinion  on  these  sub- 
jects, gives  the  following  account  of  the 
subsequent  life  of  Paul.  (Works,  vol.  v. 
331—336.  Ed.  Lond.  1829.)  He  supposes 
that  after  his  release,  he  went  from 
Rome  to  Jerusalem  as  soon  as  possible ; 
that  he  then  went  to  Ephesns,  and  from 
thence  to  Laodicea  and  Colosse ;  and 
that  he  returned  to  Rome  by  Troas,  Phi- 
lippi,  and  Corinth.  The  reason  why  he 
returned  to  Rome,  Lardner  supposes  was, 
that  he  regarded  that  city  as  opening  be- 
fore him  the  widest  and  most  important 
field  of  labour;  and  that,  therefore,  he 
proposed  there  to  spend  the  remainder 
of  his  life. 

In  the  year  of  our  Lord  64,  a  dreadful 
fire  happened  at  Rome  which  continued 
for  six  or  seven  days.  It  was  generally 
supposed  that  the  city  had  been  set  on 
fire  by  order  of  the  emperor  Nero.  In 
order  to  divert  the  attention  of  the  peo- 
ple from  this  charge  against  himself,  he 
accused  the  Christians  of  having  been 
the  authors  of  the  conflagration,  and  ex- 
cited against  them  a  most  furious  and 
bloody  persecution.  In  this  persecution, 
it  is  generally  supposed  that  Paul  and 
Peter  suffered  death ;  the  former  by  be- 
ing beheaded,  and  the  latter  by  crucifix- 


356 


THE  ACTS. 


[A.  D.  62. 


ion.  Paul  is  supposed  to  have  been  be- 
headed rather  than  crucified,  because  he 
was  a  Roman  citizen,  and  because  it  was 
unlawful  to  put  a  Roman  citizen  to  death 
on  a  cross.  Lardner  thinks  that  this 
occurred  in  the  year  65.  Where  Paul 
was  beheaded  is  not  certainly  known. 
It  is  generally  supposed  to  have  occurred 
at  a  place  called  the  Salvian  Waters, 
about  three  miles  from  Rome,  and  that 
he  was  buried  in  the  Ostian  Way,  where 
a  magnificent  church  was  afterwards 
built.  But  of  this  there  is  no  absolute 
certainty. 

It  is  far  more  important  and  interesting 
for  us  to  be  assured,  from  the  character 
which  he  evinced,  and  from  the  proofs 
of  his  zeal  and  toil  in  the  cause  of 
the  Lord  Jesus,  that  his  spirit  rested  in 
the  bosom  of  his  Saviour  and  his  God. 
Wherever  he  died,  his  spirit,  we  doubt 
not,  is  in  heaven.  And  where  that  body 
rested  at  last,  which  he  laboured  "  to 
keep  under,"  and  which  he  sought  to 
bring  "  into  subjection"  (1  Cor.  ix.  27), 
and  which  was  to  him  so  much  the  source 
of  conflict,  and  of  sin  (Rom.  vii.  5.  23), 
is  a  matter  of  little  consequence.    It  will 


be  watched  and  guarded  by  the  eye  of 
that  Saviour  whom  he  served,  and  will 
be  raised  up  to  eternal  life.  In  his  own 
inimitable  language,  it  was  sown  in  cor- 
ruption ;  It  shall  be  raised  in  incorrup- 
tion ;  it  was  sown  in  dishonour,  it  shall 
be  raised  in  glory ;  it  was  sown  in  weak- 
ness, it  shall  be  raised  in  power ;  it  was 
sown  a  natural  body,  it  shall  be  raised  a 
spiritual  body.  1  Cor.  xvi.  42 — 44.  And 
in  regard  to  him,  and  to  all  other  saints, 
when  that  corruptible  shall  have  put  on 
incorruption,  and  that  mortal  shall  have 
put  on  immortality,  then  shall  be  brought 
to  pass  the  saying  that  is  written,  death 
is  swallowed  up  in  victory.  1  Cor.  xvi. 
54.  To  Paul  now,  what  are  all  his  sor- 
rows, and  persecutions,  and  toils  in  the 
cause  of  his  Master  ?  What  but  a  source 
of  thanksgiving  that  he  was  permitted 
thus  to  labour  to  spread  the  gospel 
through  the  world  ?  So  may  we  live — 
imitating  his  life  of  zeal,  and  self-denial, 
and  faithfulness,  that  when  he  rises 
from  the  dead  we  may  participate  with 
him  in  the  glories  of  the  resurrection  of 
the  just. 


THE    END 


Date  Due 

MY  22 '53 

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I       BS2625  .B261  v.2 

I       Notes,  explanatory  and  practical,  on  the 

Princeton  Theological  Seminary-Speer  Library 


1    1012  00066  2983 


